/    C-    r^^J-C , 


13. 

Jtlo.LJ 


Field  Columbian  Museum 
Publication  55. 
Anthropological  Series.  Vol.   Ill,   No.    i 


THE  ORAIBI  SOYAL  CEREMONY 


BY 


George  A.  Dorsey, 
Curator,  Department  of  Anthropology, 


AND 


H.    R.    VOTH, 
Assistant,  Department  of  Anthropology. 

THE  STANLEY  McCORMICK  HOPI  EXPEDITION. 


Chicago,  U.  S.  A. 
March,   igoi. 


lilt  ii.iUi\  euiiiij  dms) 

mm 


Field  Columbian  Museum 

Publication  55. 

Anthropological  Series.  Vol.  Ill,  No.    i. 


THE  ORAIBI  SOYAL  CEREMONY 


BY 


George  A.  Dorsey, 
Curator,  Department  of  Anthropology, 


AND 


H.     R.    VOTH, 
Assistant,   Department  of  Anthropology. 

THE  STANLEY  McCORMICK  HOPI  EXPEDITION. 


Chicago,  U.  S.  A. 
March,   1901. 


u 


X 


THE  ORAIBI  SOYAL  CEREMONY. 

BY 

George  A.  Dorsey  and  H.   R.  Voth. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL,    I. 


PONOVI    KlVA   WITH    SOYAL   ALTAR. 


Pl.    I.      PONOVl    KlVA   WITH    SOYAL   AlTAR. 


In  the  rear  is  seen  the  large  Soyal  altar,  under  which  is  piled  the  corn 
gathered  by  the  four  messengers.  On  lop  of  the  corn  is  a  piece  of  wood,  three 
inches  thick  and  .ibout  twenty-four  inches  long,  on  which  are  placed  two  of  the 
artificial  blossoms,  while  the  other  two  are  fastened  to  the  reredos  of  the  altar. 
Leaning  against  the  corn  are  four  monkohos,hy  the  side  of  which  are  two  tipo- 
nis.  In  front  of  the  altar  is  a  sandfield  on  which  are  placed  the  following  objects 
in  the  order  named  :  A  crystal  tiponi  (a  quartz  crystal  inserted  into  a  cylindrical- 
shaped  vessel  of  Cottonwood  root),  a  fnomvikurti,  9.  pikaviki  (a  cake  three  inches 
in  diameter  and  about  one-half  inch  thick,  made  of  white  cornmeal  and  having 
two  black  lines  drawn  over  it  crosswise),  a  green  baho,  a  pikaviki,  a  long,  single, 
green  baho  with  an  eagle  breath  feather  and  a  stem  of  grass  kivahkivi  (Sporobolus 
cryptandrus  strictus  Scribu)  tied  to  it,  a  pikainki,  a  small  crook  with  the  same 
eagle  feather  tied  to  its  lower  and  a  \orv^ pithtavi  Xo  its  upper  end,  Apikaviki,  and  a 
crook  as  before.  The  bahos  and  crooks  are  standing  in  clay  pedestals.  The 
dark  spots  on  the  sandfield  mark  the  places  where  Lolulomai  "buried"  the 
smoke.  At  the  end  of  the  sandfield  near  the  altar  should  be  four  semicircular, 
black  cloud  symbols,  with  black  lines  running  up  the  sandridge  denoting  rain. 
The  drawing  does  not  show  these  symbols.  On  each  side  of  the  altar  are  stand- 
ing in  clay  pedestals  two  sticks,  to  which  are  tied  alternately  two  bunches  of 
kuna  (Artemisia  frigida)  and  maovi  (Guetteriza  euthamiae),  and  to  the  top  of 
each  two  turkey  wing  feathers.  The  reredos  measures  70^^  inches  by  3^  inches 
by  about  i  inch,  the  head  piece  54  inches  by  3  inches  by  about  i>^  inches,  the  six 
cross  slabs  45  inches  by  2  inches  by  one-half  inch.  Between  the  fireplace  and  altar 
on  the  floor  are  the  four  trays  with  cornmeal,  etc.,  and  the  hihikwispi.  On  the  kiva 
walls  are  fastened  the  long  Soyal  bahos  made  on  the  seventh  day.  On  the  left 
side  of  the  altar  in  the  corner  is  seen  the  chief  priest,  Shokhunyoma,  on  the 
banquette  to  the  right  Taldhoyoma,  assistant  hawk  and  bow  priest.  The  drawing 
is  reproduced  from  a  photograph,  made  in  1899.  In  former  years,  when  all  the 
kivas  and  inhabitants  participated,  the  pile  of  corn  ears  on  the  altar  was  con- 
siderably larger  than  the  one  shown  on  the  plate. 


i-JfT'     I     li) 

fiimooh  aril  t> 
'  •'■'\  »iB  ai'j 
idi  io  ol  > 


rrf'T«  ? 


51^.0^ 


fr 


CONTENTS. 


Page. 

Preface         ----------  7 

Alphabetic  notation                 ..-.---  7 

Introduction            ---------  9 

Soyal  kiva         -             -             .             -             -             -             -            **■             "  '  I- 

Co-operating  kivas             -             -             -             -             -             -             "             -  II 

Participants                  --------  12 

Time  and  duration  of  ceremony               '            -            -            -            -            -  •  4 

Preliminary  ceremony            -------  15 

Soyal  ceremony  proper                  -------  16 

I  day            -------            -  l6 

II  day                   -..-----  18 

III  day            -------            -  18 

IV  day                   18 

IV  day,  night  ceremonies               -----  26 

V  day       -            -            -            -            -            -            -            -            -  28 

V  day,  night  ceremonies               -            -    '        -           -    '  29 
VI  day       -            -            -            -            -            -            -            -            -  36 

VII  day            - 36 

VIII  day       -            - -  38 

VIII  day,  night  ceremonies               -           -            -            -            -  48 

IX  day       - 51 

The  four  days  after  the  ceremony            -----  jB 


ILLUSTRATIONS. 


Plate. 
I 

11 

III 

IV 

V 

VI 

VII 

VIII 

IX 

X 

XI 

XII 

XIII 

XIV 

XV 

XVI 

XVII 

XVIII 

XIX 


XX 

XXI 

XXII 
XXIII 
XXIV 

xxy 

XXVI 

XXVII 

XXVIII 

XXIX 

XXX 

XXXI 

XXXII 

XXXIII 

XXXIV 

XXXV 

XXXVI 

XXXVII 


Opposite 
page 


Interior  of  Ponovi   kiva,  showing  Soyal   altar,  sand  field,   etc. 

(Frontispiece)  .-..-. 

a,  Shokhunyoma,  Chief  Soyal  priest;  i,  Taldskwaptiwa,   Star 

priest         -  - 

Various  pipes,  cloud  blower,  cigarette  and  fuse 
Chief  Priest  consecrating  bahos       .  -  .  -  - 

Soyal  Katcina     ------- 

Exterior  of  Ponovi  kiva  with  Soyal  natsis  in  place 

Basket  trays  used  in  Soyal  ceremony 

Soyal  sun  bahos 

Shokhunyoma  and  Yeshiwa  consecrating  large  bahos 

Priests  around  the  medicine  tray  in  the  war  ceremony 

Monkohos  of  the  watchers  at  the  Ponovi  kiva 

a,  Woman  carrying  piki  bread;  d,  Man  handing  piki  bread  into 

the  kiva  ....... 

Set  of  ceremonial  food  containers        -  -  -  - 

Bow  priest  as  he  appears  in  the  night  ceremonies 

Bent  or  crook  bahos        ------ 

Soyal  bahos  ..-.--. 

Soyal  bahos         ..--.-- 
Small  Soyal  altar       ------- 

a,  Spinning  cotton  in  kiva;    d,  Messengers  gathering  corn;  c, 

Shield,  etc.,  used  by  the  warrior;  d,  Woman  handing  corn 

to  messenger        -  -  -  - 

Messengers  carrying  corn  to  the  kiva 
a,  Priests  singing  around  small   altar;  d,  Soyalmana   on  kiva 

banquette  -._-.-- 

Four  messengers  on  way  to  spring  with  offerings,  etc. 
Mastop  Katcinas  at  Ponovi  kiva      .  -  -  .  - 

Mastop  mask,  front  view  .  .  _  -  - 

Mastop  mask,  rear  view        ------ 

Qooqoqlom  mask,  front  view  -  -  -  ■ 

Katcinmana  mask  _.---- 

Screen  used  in  night  ceremony,  representing  Muyinwa 

Soyal  altars,  screen.  Star  priest  and  Pookon 

Field  of  Soyal  bahos  -  -  .  -  - 

Qooqoqlom  Katcinas  dancing  on  the  plaza 

Qooqoqlom  Katcinas  dancing  on  the  plaza 

a,  Qooqoqlom  Katcinas  arriving  at  the  village;  d,  Qooqoqlom 

Katcina  "opening"  the  kiva  .  .  -  - 

Tihus  (dolls)  of  Katcinas  ----- 

Soyal  priests  going  to  the  house  of  Soyalmana  r 

Soyal  priests  throwing  presents  to  the  spectators 
a,  Spectators  on  the  terraces;  d,  Women  attempting  to  wrest  a 

watermelon  from  a  Soyal  priest  .  -  .  - 


12 

15 
16 
16 

17 
20 
20 
21 

23 
26 

28 
28 
31 
37 
37 
37 
42 


43 
43 

44 
45 

45 
45 
45 
48 
48 
53 
55 
57 
58 
58 

58 
58 

58 
59 

59 


PREFACE. 


The  ceremony  about  to  be  described  was  witnessed  by  the  junior 
author  in  whole  or  part  during  the  years  1893,  '94,  '95,  '96,  '97,  '99 
and  1900,  and  by  the  senior  author  during  the  years  1897  and  1899. 
The  description  is  based  chiefly  on  the  observance  of  the  ceremony  of 
1897.  The  observance  of  1899  was  made  possible  through  the  gen- 
erosity of  Mr.  Stanley  McCormick,  who  has  abundantly  proved  his 
interest  in  the  Hopi  on  behalf  of  the  Field  Columbian  Museum. 


ALPHABETIC  NOTATION. 


In  transcribing  Indian  words  the  English  pronunciation  of  letters 
has  been  followed  as  far  as  possible. 

a,  e,  i,  o,  u  have  their  continental  sounds, 

c  between  s  and  sh. 

k  very  soft,  nearly  like  ky. 

n  as  ng  in  long, 

n  as  ny  in  canyon, 

q  like  a  deep  guttural  k. 

a  as  in  care, 

o  as  in  German  ol. 

u  as  in  German  fiir. 

u  as  in  fur. 

.  6  as  in  for. 


INTRODUCTION. 


Soyalunwu,  a  winter  solstice  ceremony,  is  observed  in  the  six  Hopi 
villages  of  Oraibi,  Shumopovi,  Shipaulovi,  Mishongnovi,  Walpi  and 
Hano.  Observations  have  been  published  on  the  observance  of  the 
Walpi  and  Hano  performances  by  Dr.  J.  Walter  Fewkes.*  As  may 
be  noted,  there  is  a  wide  range  of  variation  between  the  presentations 
of  the  ceremony  at  the  East  and  at  the  West  mesas. 

The  Oraibi  Soyal  celebration  is  in  charge  of  the  Shoshyaltu  (the 
Soyal  fraternity),  the  largest  religious  organization  in  that  and  prob- 
ably in  any  other  Hopi  village.!  In  the  presentation  of  1899  and 
1900,  however,  not  all  the  members  of  this  order  participated  in  the 
performance,  for  reasons  which  it  is  necessary  should  be  described  at 
some  length.  During  the  year  1891  representatives  of  the  Indian 
Department  made  strenuous  efforts  to  secure  pupils  for  the  govern- 
ment school  located  at  Keam's  Canon,  about  forty  miles  from  Oraibi. 
This  effort  on  the  part  of  the  government  was  bitterly  resented  by  a 
certain  faction  of  the  people  of  Oraibi,  who  seceded  from  Loliilomai, 
the  village  chief,  and  soon  after  began  to  recognize  Lomahunyoma  as 
leader.  The  basis  of  Lomahunyoma's  claim  to  the  chieftainship,  while 
somewhat  obscure,  seems  to  be  the  fact  that  he  is  the  lineal  descend- 
ant of  Kohkatncuhti  (Spider  Woman),  the  legendary  patron  of  the 
Kohkamiamu  (Spider-clan),  said  to  be  one  of  the  oldest  in  Oraibi. 

The  feeling  on  the  part  of  this  faction  against  the  party  under 
Loliilomai  was  further  intensified  by  the  friendly  attitude  the  Liberals 
took  toward  other  undertakings  of  the  government,  such  as  allot- 
ment of  land  in  severalty,  the  building  of  dwelling  houses  at  the  foot 
of  the  mesa,  the  gratuitous  distribution  of  American  clothing,  agri- 
cultural implements,  etc.  The  division  thus  created  manifested  itself 
not  only  in  the  every-day  life  of  the  people,  but  also  in  their  religious 
ceremonies.  Inasmuch  as  the  altars  and  their  accessories  are  the  chief 
elements  in  these  ceremonies,  they  soon  became  the  special  object  of 

*The  Winter  Solstice  Ceremony  at  Walpi,  American  Anthropologrist,  September,  1898;  The 
Winter  Solstice  Altars  at  Hano  Pueblo,  American  Anthropologist,  April,  1899. 

t  Every  Hopi  man  or  boy  is  at  one  time  or  other  initiated  into  one  of  the  following  four  fra- 
ternities: Agave  {Kwan).  Horn  iAhl),  Singers  {Tataokani)  or  H^(7w<7<:///'w/m  (meaning  obscure); 
by  this  membership  he  becomes  a  member  of  the  Soyal  fraternity.  He  can  belong  to  any  two  of 
the  above  named-four  fraternities,  but  his  initiation  into  one  of  them  is  an  absolute  condition  for  his 
membership  in  the  Soyal  Society.  To  other  societies,  such  as  the  Snake,  Flute.  Marau,  etc.,  even 
to  more  than  one  he  may  belong,  whether  be  is  a  member  of  one  of  those  four  fraternities  or  not. 


lo  Introductory. 

controversy,  each  party  contending  for  their  possession;  and  so  it 
came  about  that  the  altars  remained  in  that  faction  to  which  the  chief 
priests  and  those  who  had  them  in  charge  belonged,  the  members  of 
the  opposing  factions,  as  a  rule,  withdrawing  from  further  participa- 
tion in  the  celebration  of  the  ceremony.  So,  as  a  matter  of  fact,  we 
find  to-day  that  the  religious  organizations  are  divided  into  two  oppos- 
ing factions,  the  performance  of  any  given  ceremony  being  con- 
ducted, with  but  few  exceptions,  by  the  members  of  either  one  or  the 
other  party.  The  gap  has  even  widened  to  such  an  extent  that  in 
certain  instances  the  withdrawing  members  have  held  independent 
performances,  even  without  or  with  an  improvised  altar;  and  in  the 
fall  of  1900  the  seceding  members  of  the  Wowoc/itm/f/*  fraternity,  and 
in  January,  1901,  the  Blue  Flute  Society,  refused  to  participate  in  the 
ceremonies  at  all,  an  occurrence  hitherto  entirely  unknown  among 
the  Oraibis.  The  regular  extended  Wowochim  celebration,  one  of 
the  most  important  of  the  Hopi  ceremonial  calendar,  during  which 
the  initiations  into  the  Wowochim,  Kwan,  Tao  and  Ahl  fraternities 
take  place,  has  not  been  held  for  many  years,  owing  to  this  conten- 
tion between  the  two  factions. 

*  While  some  obscurity  exists  as  to  the  meaning  of  the  term  Wowochimtu,  all  information 
thus  far  obtainable  points  to  the  probability  that  by  it  is  designated  the  fraternity  of  grown  men. 
When  the  boys  have  been  initiated  into  this  fraternity  they  are  no  longer  "boys"  but  ^'young- 
men.''''    The  similarity  of  the  name  to  such   terms  as    Woydhtani,   to  grow  up,   and    especially 

Wdwoyom  (old  men),  also  seems  to  justify  this  explanation.  During  the  great  Wowochim  cere- 
mony the  initiations  into  the  Agave,  Horn  and  Singers'  Societies  also  take  place,  the  significance 
for  all  being  the  same:  initiation  from  boyhood  into  manhood,  and  while  the  IVowochimtu  is  a 
distinct  fraternity,  of  which  the  Horn,  Agave  and  Singer  men  are  not  members,  the  latter  some- 
times call  the  initiations   into   their   respective  orders  in   a  general  way    initiations    into    the 

IVowochimtu,  and  sometimes  call  their  "  fathers ''  (sponsors)  who  put  them  into  their  orders 
•"  Wo-vachim  naala^''  {Wowochim  father). 


THE  ORAIBI  SOYAL  CEREMONY. 


SOYAL  KIVA. 


Previous  to  the  year  1900  the  Soyal  ceremony  had  been  per- 
formed in  the  Sakawdlanvi  (Blue  Flute)  kiva,  which  up  to  that  time 
was  universally  recognized  as  the  Monwi  (Chief)  kiva,  inasmuch  as 
the  village  chief  Loliilomai  was  identified  with  that  kiva.  But  the 
majority  of  the  members  of  that  kiva  became  Conservatives,  and  Lolii- 
lomai with  his  followers  withdrew  to  the  Poiwvi  (Circle)  kiva,  which 
has  ever  since  been  denominated  by  Liberals  as  the  Monwi  kiva,  and 
there  the  Soyal  ceremony  has  since  been  held.  The  Conservative 
members  of  the  Soyal  fraternity  have  generally  participated  in  the 
celebration  only  in  an  indirect  way,  to  be  described  later  on.  In 
1897  they  even  had  an  independent  performance  of  their  own  in  the 
Sakwdlanvi  kiva  with  an  improvised  altar,  to  which  the  Liberal  fac- 
tion took  very  serious  objection,  and  even  asked  in  a  most  urgent 
manner  for  the  intervention  of  the  missionary  and  of  the  government 
agent ;  the  ground  for  intervention  being  their  claim  that  that  fac- 
tion had  no  one  entitled  to  act  as  chief  priest,  and  hence  the  perform- 
ance would  be  sacrilegious. 

CO-OPERATING  KIVAS. 


Inasmuch  as  the  members  of  certain  kivas  co-operate  to  a  certain 
extent  in  the  celebration  of  the  Soyal  ceremony,  their  names  are  here 
given.  The  part  played  by  them  in  the  ceremony  will  be  described 
in  its  proper  place.      These  kivas  are  as  follows  : 

Kivas  (1897).*  Kivas  (1899).! 

Wikolopi  (Fold  or  Wrinkle).  Wikohpi  (Fold  or  Wrinkle). 

Hdno  {Hdno,  a  Tafioan  pueblo).    Tdo  (Singer). 

Tdo  (Singer).  Kwan  (Agave). 

Hawiovi  (Descending).  Hawiovi  (Descending). 

Katcina  (Katcina).  Hdno  (-^««<7,  a  Tanoan  pueblo). 

Kwan  (Agave).  Ndshabe  (Central). 

Chua  (Snake). 

Sakwdlanvi  (Bine  Flute). 

Ndshabe  (Central). 

Ishawu  (Coyote). 

*  In  1893  all  these  kivas  participated  except  the  Katcina  and  Ishawu. 
t  In  1900  these  six  and  the  Ishkiva  participated. 

II 


12  Field  Columbian  Museum — Anthropology,  Vol.   III. 

It  will  be  noticed,  that,  although  ten  kivas  co-operate4  in  1897,  by 
1899  the  number  had  fallen  to  four,  to  such  an  extent  had  the  quarrel 
between  the  Liberal  and  Conservative  factions  grown  within  two 
years. 


PARTICIPANTS. 


While  Lolulomai  plays — as  will  be  seen  later — a  very  important 
part  in  conducting  the  Soyal  ceremony,  he  is  not  the  chief  priest ;  this 
office  being  vested  in  his  elder  brother,  Shokhunyoma  (see  PI.  II,  A). 
These  two  brothers  are  assisted  by  several  other  men  who  are  also 
called  Momnwitu  (chiefs),  but  who  in  this  ceremony  perform  the  office 
of  assistant  leaders.  In  1893  the  following  acted  as  leaders  of  the 
ceremony: 

1  Shokhunyoma,  Chief  priest,  Honau  (Bear)  clan. 

2  Lolulomai,  Hawk  and  Bow  priest,  Honau  (Bear)  clan. 

3  Y^shiwa,  Chief  Assistant,  Pihkash  (Young  Corn  Ear)*  clan. 

4  Koyonainiwa,  War  priest,  Honani  (Badger)  clan. 

5  Talaskwaptiwa,  Star  priest,  Tawa  (Sun)  clan. 

6  Tanakyeshtiwa,  Screen  priest,  Ishawu  (Coyote)  clan. 

7  Talahoyoma,  Honau  (Bear)  clan. 

8  Tob^hoyoma,  Cloud  Blower,  Honau  (Bear)  clan. 

In  1899  the  leaders  were  as  follows  : 

1  Shokhunyoma,  Chief  priest,  Honau  (Bear)  clan. 

2  Lolulomai,  Hawk  and  Bow  priest,  Honau  (Bear)  clan. 

3  Y^shiwa,  Chief  Assistant,  Pihkash  (Young  Corn  Ear)  clan. 

4  Koyonainiwa,  War  priest,  77(?«a«/ (Badger)  clan. 

5  Talaskwaptiwa,    Star    priest   and   Sun    priest,     Tawa    (Sun) 

clan. 

6  Tanakyeshtiwa,  Screen  priest,  Ishawu  (Coyote)  clan. 

7  Talahoyoma,  Assistant  to  Lolulomai,  Honau  (Bear)  clan. 

8  Tob^hoyoma,  Cloud  Blower,  Honau  (Bear)  clan. 

9  Sikamoniwa,  Karro  (Parrot)  clan. 

10  Talassyamtiwa,    Pipmonwi  (Tobacco  Chief),    Tavo  (Rabbit) 

and  Piva  (Tobacco)  clan. 

11  Lomankwa,  Village  Crier,  Pakab  (Reed)  clan. 

•  The  Hopi  have  many  names  for  corn  at  various  stages  of  its  growth  and  the  term  pihka 
is  not  to  be  confounded  with  the  term  shammi;  the  first  being  applied  to  the  ear  of  corn  in  its 
very  early  stage  of  development,  the  latter  to  the  ear  when  fully  developed. 


Pl.  li.    SoYAL  Priests. 


a.    Shokhunyoma,  Chief  Soyal  Priest. 

h.     TaMskwaptiwa  (who   acted  as   Star  priest),  in  the  act  of   depositing  a 
prayer  offering  of  cornmeal  and  nakwakwosis  outside  of  the  village. 


flELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.   II. 


SoYAL  Priests. 


^ 


Mar.  1901.       The  Oraibi  Soyal  Ceremony — Dorsey.  13 

The  following  are  the  names  and  clan  relationships  of  the  other 
participants  in  the  1899  celebration  : 

12  HonmOniwa,  Ishawu  (Coyote)  clan. 

13  QOyayeptiwa,  Tawa  (Sun)  clan. 

14  Naioshi,  Pihkash  (Young  Corn  Ear)  clan. 

15  Nakwayeshtiwa,   Tavo  (Rabbit)  clan. 

16  Tawakwaptiwa,  Honau  (Bear)  clan. 

17  Talassmoniwa,  Tavo  (Rabbit)  clan. 

18  Qotchyamtiwa,  Ishawu  (Coyote)  clan. 

19  Siyamtiwa,  Pihkash  (Young  Corn  Ear)  clan. 

20  Lomabuyaoma,  Massauwu  (Skeleton)  and  Kokob  (Burrowing 

Owl)  clan. 

21  Kiwanbenyoma,  Massauwu  {^V^ioXon)  and  Kokob  (Burrowing 

Owl)  clan. 

22  Tanakveima,  Tavo  (Rabbit)  clan. 

23  Puhumsha,  Ktikuts  (Lizard)  clan. 

24  Siletstiwa,  Honau  (Bear)  clan. 

25  Polfyeshtiwa,  Pakab  (Reed)  clan. 

26  Tob^yeshtiwa,  Ishawu  (Coyote)  clan. 

27  Natwantiwa,  Ishaivu  (Coyote)  clan. 

28  Qoyanowa,  To7va  (Sand)  clan. 

In  addition  to  the  above  the  following  three  women  participated: 

29  Punndnomsi,  Soyal  Mana,  Honau  (Bear)  clan. 

30  Nacinonsi,  Soyal  Mana,  Karro  (Parrot)  clan. 

31  Honanmana,  Honau  (Bear)  clan. 

The  following  notes  on  the  blood  relationship  of  the  participants 
of  the  Soyal  fraternity  celebration  are  here  given,  as  possibly  throwing 
lighten  certain  obscure  points  in  regard  to  the  origin,  etc.,  of  Soyal- 
amvu.  What  these  relationships  signify — if  anything — is  not  at  pres- 
ent known. 

Shokhunyoma  and  Lolulomai  are  brothers  of  Punndnomsi  and 
Honanmana  is  their  cousin.  Kiwanbenyoma  is  the  son  of  Lolulomai 
and  his  daughter  is  the  wife  of  Tob^yeshtiwa.  Lomdbuyaoma  is  the  son 
of  Lolulomai,  while  the  latter's  wife's  sister  is  married  to  Koyonainiwa, 
whose  daughter  is  married  to  Polfyeshtiwa.  Talahoyoma  is  the  nephew 
of  Honanmana.  Punnanomsi  is  the  wife  of  Talaskwaptiwa,  whose 
brother  is  Qoyayeptiwa,  and  his  son  is  Qotchyamtiwa.  A  sister  of 
the  two  brothers  and  the  two  sisters  first  named  is  represented  by  two 
sons,  Tob^hoyoma  and  Tawakwaptiwa ;  the  latter  is  the  husband  of 
NacinOnsi,  who  is  the  daughter  of  Lomankwa.     Tandkveima  is  the 


14         Field  Columbian  Museum — Anthropology,  Vol.   III. 

half-brother  of  Lolulomai,  and  is  also  the  father  of  Puhumsha. 
Naioshi  is  the  father  of  Nakwdyeshtiwa ;  Tanakyeshtiwa  is  the  father 
of  Siyamtiwa,  while  his  daughter  is  married  to  Taldssmoniwa. 


TIME  AND  DURATION  OF  CEREMONY. 


In  1893  the  celebration  of  Soyalanwu  extended  from  December 
nth  to  19th  inclusive;  in  1897  from  December  15th  to  23d  inclusive; 
in  1899  from  December  8th  to  i6th  ;  in  1900,  December  i6th  to  24th. 
Thus  it  will  be  seen  that  the  ceremony  is  of  nine  days  duration,  but 
what  determines  the  initial  day  has  not  been  ascertained;  except  that 
it  seems  to  be  the  sixteenth  day  after  the  appearing  of  the  Soyalkatcina, 
who  comes  on  the  day  following  the  Wowochim  ceremony  and  erects 
at  the  Ponovi  kiva  the  Soyal  natsi,  which  remains  there  four  days,  when 
it  is  taken  into  the  kiva.  The  Soyal  ceremony,  as  is  generally  the 
case  with  all  Hopi  nine-day  ceremonies,  is  preceded  by  a  brief  meet- 
ing called  Bahdlawu,  which  in  other  ceremonies  takes  place  eight 
days  before  the  beginning  of  the  ceremony  proper,  but  in  this  case  on 
the  day  before.  On  the  morning  following  this  preliminary,  the  time  of 
the  principal  ceremony  is  announced  by  the  crier,  the  announcement 
being  called  chaalaivu  or  tinapnvu.  On  the  occasions  of  Bahdlawu  a 
few  of  the  more  responsible  leaders,  the  number  varying  from  year  to 
year,  including  the  village  crier,  assemble  either  in  some  house  or 
in  the  kiva  where  the  ceremony  is  to  be  held,  make  a  few  bahos  and 
nakwakwosis,  indulge  in  ceremonial  smoking  and  decide  upon  the 
time  of  the  public  announcement  of  the  ceremony.  One  of  the  bahos 
and  a  few  of  the  nakwakwosis  here  made  are  delivered  over  to  the  vil- 
lage crier,  with  the  instructions  that  he  make  the  announcement  on 
the  following  morning.  The  other  prayer  offerings  are  deposited  at 
various  shrines  and  other  places.  The  crier  deposits  his  bahos  in  a 
shrine  which  stands  upon  the  roof  of  a  certain  house  in  Oraibi,  from 
which  he  then  announces  in  a  loud  voice  the  time  of  the  beginning  of 
the  approaching  ceremony.  From  this  house  all  announcements  of 
a  religious  nature  are  made.  The  nine  days  of  the  ceremony  have 
the  following  names:* 

I  St  Day,     Yiinfia  (going  in). 

2nd    "        Shiishtala  (first  day). 

3rd     "        Loshtala  (second  day). 

•  Sometimes,  though  seldom,  the  last  three  days  are  called  as  follows:  the  7th  day,  Losh- 
tala (second  day);  the  8th,  Bayish-tala  (third  day);  the  gth,  Nalosh-tala  (fourth  day.) 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  III. 


Pipes,  Etc. 


"^^tf^^i^'cfli^i^jiwii^. 


Pl.  ill.    Pipes,  Etc. 


1.  Omawiapi  [cloud  blower). 

2.  Kopichoki  (cedar  bark  fuse),  used  in  certain  ceremonies   for  lighting  a 
reed  cigarette. 

3.  Chonotki  (reed  cigarette),  used  in  the  Powamu  ceremonies  for  blowing 
smoke  on  certain  Katcinas.     It  is  lit  with  the  cedar  bark  fuse. 

4.  Sakwachono  (green   pipe),  made  of  greenish  stone,  used  in  ceremonies 
only. 

5  to  9.    V^arious  types  of  Hopi   pipes,  used   in  ceremonies  and   for  social 
smoking. 


^s 


bttai;  ,3' 


Mar.  1901.      The  Oraibi  Soyal  Ceremony — Dorsey.  15 

4th  Day,  Bayishtala  (third  day). 

5th     "  Naldshtala  (fourth  day). 

6th     "  Shushkdhimuu  (once  not  anything). 

7th     "  I'l'kMokya  (pi/!:i  m&king). 

8th     *'  Toidkya  (food  providing). 

9th     "  Tikive  (dancing  day). 

Following  the  nine-day  ceremonies  three  days  are  devoted  to 
rabbit  hunting;  on  the  fourth  day  a  procession,  with  accompanying 
ceremonies,  is  made  to  the  house  of  the  Soyalmana. 


PRELIMINARY  CEREMONY  {BAHOLAWV.   BAHO  MAKING). 


This  ceremony  was  observed  in  1900  only.  It  took  place  in  the 
Ponovi  kiva  on  December  15th,  the  day  before  the  beginning  of  the 
Soyal  ceremony  proper.  The  time  is  unusual,  as  Baholawu  generally 
takes  place  eight  days  before  the  ceremony  which  it  introduces. 

In  the  morning  Shokhunyoma,  the  chief  Soyal  priest,  had  made 
sixteen  uakwakwosis  and  four  hikvspiata  or  puhtavis,  of  which  he  had 
deposited  four  nakwakwosis  and  one  piihtavi  at  each  of  the  following 
places:  Achamali,  a  shrine  north  of  the  village;  Nuvatikiovi,  a  place 
west  of  the  village,  called  after  and  representing  the  San  Francisco 
mountains  ;  Khvawaimavi,  a  place  south  of  the  village,  and  Kishiwuu,  a 
place  east  of  the  village,  bearing  the  name  of  and  representing  the  old 
home  of  several  of  the  Hopi  clans,  which  was  located  about  60  miles 
northeast  of  Oraibi.  For  the  Ckaakmonwi  (Crier  Chief)  he  made  four 
naktvakti'osis  of  an  unidentified  bird  called  shiwuruti,  the  feathers  look- 
ing somewhat  like  those  of  a  small  sparrow  hawk  {kele)\  and  it  was  the 
first  time  that  feathers  of  the  shiwuruti  had  ever  been  seen  used  for 
making  nakwakwosis.  These  nakwakwosis  he  had  placed  in  a  small 
tray  with  some  cornmeal  for  use  in  the  evening. 

About  an  hour  after  sundown  the  following  men  assembled  in 
the  Ponovi  \i\\2.:  Shokunyoma,  Sikamoniwa,  Talassyamtiwa,  Loman- 
kwa,  Siyamtiwa,  Talaskwaptiwa  and  Koyonainiwa.  It  was  statell 
that  Siyamtiwa,  a  young  man,  represented  his  uncle  Y^shiwa,  who 
was  to  play  such  an  important  part  in  the  following  Soyal  ceremony, 
but  who  had  not  yet  arrived  from  Moenkope,  a  Hopi  village  about  fifty 
miles  from  Oraibi. 

When  all  were  present  they  arranged  themselves  in  a  semi-circle 
around  the  fireplace,  Shokhunyoma  having  before  himself  on  the  floor 
the  tray  with  the  meal  and  nakwakwosis.  All  were  nude  except  Koy- 
onainiwa and  Talaskwaptiwa.    Shokhunyoma  filled  a  pipe  (See  PI.  Ill) 


i6         Field  Columbian  Museum — Anthropology,  Vol.  III. 

with  native  tobacco  from  which  one  after  the  other  smoked,  the  pipe 
making  the  round  in  a  sinistral  circuit  and  being  handed  back  by  the 
last  one  in  the  line  to  Sh6khunyoma,  who  smoked  a  few  more  puffs, 
then  cleaned  the. pipe  and  replaced  it  on  the  floor  (See  PI.  IV),  He 
then  picked  up  the  tray,  held  it  with  both  hands  and  uttered  a  prayer 
over  it,  after  which  he  took  a  pinch  of  meal  from  the  tray,  held  it  to 
his  lips  and  waving  it  from  the  six  ceremonial  directions  placed  it  on 
the  center  of  the  tray.  He  then  handed  the  tray  to  the  next  man, 
he  to  the  next,  and  so  on,  each  one  going  through  exactly  the  same 
performance  as  Shokhunyoma.  When  all  were  done  it  was  handed 
back  to  Shokhunyoma  who  placed  it  on  the  floor  before  him  ;  again  he 
filled  the  pipe,  and  all  smoked  and  exchanged  terms  of  relationship  in 
the  same  manner  as  they  had  done  before.  The  tray  was  finally 
handed  to  Lomankwa,  the  Chief  Crier  of  the  Liberal  faction,  who  on 
the  next  morning  deposited  the  meal  and  nakwakwosis  in  a  small 
shrine  on  a  certain  house  in  Oraibi  from  which  all  announcements  of 
this  nature  are  made,  and  then  announced  the  fact  that  the  great 
Soyal  ceremony  was  about  to  begin.  This  is  the  only  instance  the 
authors  are  aware  of  that  the  crier  did  not  deposit  a  baho^  and  when 
the  attention  of  the  men  was  drawn  to  this  fact  and  the  reason  was 
asked  they  said  that  a  baho  had  been  deposited  when  the  Wowochim 
ceremony  had  been  announced.  This,  and  the  fact  that  on  that  occa- 
sion the  Soyal  katcina  (See  PI.  V)  appears  and  brings  the  Soyal  natsi 
to  the  Ponovi  kiva,  and  the  further  fact  that  only  those  who  have  be- 
come members  of  the  Wowochim,  Kwan,  Tao  or  AM  fraternities  on 
the  occasion  of  the  important  and  complicated  Woivochim  ceremony, 
can  participate  in  the  Soyal  ceremony,  indicates  that  there  exists  a 
close  relationship  between  the  Wowochim  and  the  Soyal  celebrations. 
But  just  what  this  relation  is  will  be  difficult  to  ascertain  as  long  as 
the  first  of  these  is  not  studied.  As  has  been  stated  elsewhere,  the 
full  Wowochim  presentation  has  not  taken  place  in  Oraibi  for  many 
years,  and  it  is  extremely  doubtful  whether  it  will  ever  again  be  given. 


SOYAL  CEREMONY  PROPER. 


First  Day,    Yunna  (going  in,  Assembling.) 

At  sunrise  on  this  day  the  chief  priest,  Shokhunyoma,  repairs  to 
the  kiva  with  his  ^«!/^^-making  outfit,  consisting  of  plume  boxes, 
sticks,  cornmeal,  cotton  string,  various  herbs,  and  the  Soyal  natsis 
which  he  brings  from  the  house  of  his  sister  Punnanomsi.     A  supply 


Pl.  IV.    Consecrating  bahos- 


Chief  Priest  Shokhunyoma  consecrating  bahos  by  smoking  over  them.  In 
front  of  him  is  the  tray  with  bahos,  a  cup  with  meal,  tobacco  pouch,  some  corn 
husks,  etc.  On  the  banquette  may  be  seen  some  baho  sticks,  cotton,  and  other 
paraphernalia. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   IV. 


Consecrating  Bahos. 


•HIHRO^'OLO'^ 


o  ■a«in«q  ficii:iip>f  ; 


LCC5 


; ,  ^- 


PL.   V.      SOYAL    KaTCINA. 


a.  Soyal  Katcina  putting  up  the  Soyal  natst  at  the  Ponovi  kiva  on  the  day 
after  the  Wowochim  ceremony. 

i>.  Soyal  Katcina  appearing  in  the  village  on  the  day  after  the  Wowochim 
ceremony. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  V. 


SOYAL   KaTCINA. 


'''"■^3fc5&>5^.--- 


PL.  VI.      PONOVI    KlVA  WITH    NATSIS. 


In  the  center  are  the  four  Soyal  natsis,  on  each  side  the  two  mashaata  (wings) 
and  towards  the  right  the  stick  with  the  arrow  and  spear  points,  which  may 
probably  be  considered  to  be  the  natsi  of  the  Kalehtaka  or  war  priest.  Near 
the  kiva  are  seen  the  four  messengers,  ready  to  start  for  the  spring  with  the 
hihikwispiata  and  fiotas. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  VI. 


PONOVI    KlVA   WITH    NaTSIS. 


Mar.  igoi.       The  Oraibi  Soval  Ceremony — Dorsey.  17 

of  tobacco  and  pipes  is  also  provided  either  by  himself  or  by  others. 
Usually  by  this  time  other  members  begin  to  arrive,  the  kiva  is  swept 
and  put  in  order,  and  the  fire  is  lighted  on  the  hearth.  One  of  the 
-^t  acts,  however,  performed  by  the  chief  priest  is  the  erection  of 
.  natst  or  standard  at  the  Ponovi  kiva.*  Those  for  the  Kwan,  Tao, 
and  Nashabe  kivas  are  put  up  also  by  Shokhunyoma.  Generally  the 
natsi  is  inserted  in  the  straw  matting  at  the  south  end  of  the  hatch- 
way. At  the  Ponovi  kiva,  however,  it  is  thrust  into  the  earth  roof  of 
the  kiva  just  south  of  the  raised  hatchway,  against  which  it  reclines. 
This  natsi  consists  of  four  sticks  about  two  feet  long  and  about  one- 
half  inch  thick,  to  which  are  tied  alternately  two  flicker-tail  and  two 
bluebird  feathers,  making  four  in  all  of  these  feather  ornaments. 
(See  PI.  VI.) 

The  natsi  being  erected,  cornmeal  is  sprinkled  over  it  and  a  small 
pinch  is  thrown  towards  the  rising  sun.  Returning  to  the  kiva  Shok- 
hunyoma  and  those  present  indulge  in  smoking,  in  which  every  new- 
comer joins.  This  smoking,  thus  early  begun,  is  continued  by  one  or 
more  almost  without  interruption  during  the  entire  day,  and  in  fact 
during  the  entire  ceremony.  All  the  eight  leaders  of  the  ceremony  are 
expected  to  present  themselves  in  the  kiva  sometime  during  the  day, 
and  they  usually  eat  in  the  kiva  in  the  morning.  Other  members 
sometimes  put  in  their  appearance  and  begin  to  participate  in  the 
ceremony  from  the  first  day.  They  are,  however,  expected  to  remain 
on  the  elevated  part  of  the  kiva.f 

•It  is  put  up  at  the /'o«07.'«  kiva  by  the  5o>a/ Katcina,  represented  by  Shfikhunyoma,  fifteen 
days  before  the  Soyal  ceremony,  where  it  remains  four  days  when  it  is  taken  into  the  kiva  by 
Shfikhunyoma  and  kept  there  until  the  Soyal  ceremony  takes  place.  Considerable  confusion 
seems  to  exist  as  to  the  day  when  the  natsis  are  put  up  at  the  participating  kivas.  Not  only  is  this 
shown  by  the  notes,  taken  in  the  different  years,  but  the  information  obtained  from  different  men' 
differ  widely.  Shdkhunyoma,  to  whom  an  appeal  was  made  for  an  explanation,  says  that  when  all 
kivas  still  participated,  before  the  split  occurred,  the  natsis  were  put  up  at  the  Alonwi  (now  the 
Ponovi)  kiva,  and  at  the  Kwan,  Tao  and  the  kiva  where  the  Ahl  (Horn)  fraternity  were,  on  the 
first  day  {yunha),  and  at  all  the  rest  on  the  fifth  day  {naloshtala).  Since  some  do  not  participate 
and  this  question  even  causes  quarrels  in  the  same  kiva,  a  great  deal  of  irregularity  occurs  in  that 
respect.  He  says,  for  instance,  that  it  happened  that  the  occupants  of  the  Kwan  and  Nashabe 
kivas,  where  the  natsi  should  have  been  put  up  on  the  first  day,  informed  him  that  they  would  not 
participate  and  so  he  did  not  put  up  the  natsi.  The  day  after  they  notified  him  that  they  would 
take  part  and  so  he  put  up  the  natsi  on  that  day.  When  asked  why  the  natsi  at  some  of  the  other 
kivas  had  been  seen  before  the  fifth  day  he  said  that  they  had  asked  him  to  put  it  up  sooner.  Just 
why  this  request  was  made  he  either  could  or  would  not  tell,  but  as  he  was  very  willing  to  explain 
other  matters,  which  seemed  to  be  more  sacred  and  secret,  he  probably  did  not  know  any  good 
reason.  It  is  supposed,  however,  that  some  of  the  men  in  these  kivas  had  to  represent  certain  men 
in  the  kivas  that  did  not  participate  and  that  this  necessitated  an  earlier  erection  of  the  natsi. 

+  This  is  always  south  of  the  ladder,  while  the  leaders  occupy  that  portion  of  the  kiva 
which  is  excavated  to  the  extent  of  about  a  foot.  This  portion  is  surrounded  by  a  wall  or  ban- 
quette about  a  foot  in  height  and  is  considered  the  sacred  part  of  the  kiva  in  all  Hopi  ceremonies, 
and  is  that  in  which  the  altar  is  always  erected.  Here  the  chief  priest  and  other  leaders  have  their 
place,  the  first  sitting  most  of  the  time  in  the  northwest  corner,  working,  smoking,  resting,  sleep- 
ing, and  here  all  principal  ceremonies  and  rites  arc  enacted. 


i8  P^iELD  Columbian  MuseUiM — Anthropology,  Vol.    Ill, 

The  leaders  being  thus  assembled  in  the  kiva,  usually  spend  only 
a  part  of  their  time  here  during  the  next  three  days.  After  that  they 
leave  the  kiva  only  upon  urgent  business,  every  one  eating  and  sleep- 
ing in  the  kiva,  and  above  all  living  a  life  of  strict  continence  from 
the  time  they  enter  the  kiva.  Their  chief  occupation  on  this  day  is 
the  carding  of  cotton,  and  its  spinning  into  twine  to  be  used  subse- 
quently in  the  manufacture  of  bahos  or  prayer  offerings.  In  addition, 
the  chief  priest  at  once  begins  to  prepare  certain  parts  of  the  relig- 
ious paraphernalia  to  be  used  on  the  altar  or  to  be  deposited  on 
subsequent  days  in  certain  springs  and  shrines. 

Second  Day,  Shush- Taia  (First  Day). 
The  naisi,  having  been  carried  into  the  kiva  the  previous  night, 
is  again  re-erected  as  on  the  previous  morning.  The  participants  and 
the  work  performed  on  this  day  are  essentially  the  same  as  on  the 
first  day.  Additional  members  usually  are  observed  to  enter  the  kiva, 
their  first  act  always  being  to  engage  in  smoking. 

Third  Day,  Losh-Tala  (Second  Day). 
Shokhunyoma  continued  the  preparation  of  certain  bahos  to  be 
used  later  during  the  ceremony,  engaged  in  carding  and  spinning  of 
cotton,  etc.  Several  men  were  present,  but  none  of  them,  so  far  as 
observed,  did  anything  which  bore  directly  on  the  ceremony.  The 
smoking  was,  of  course,  continued  more  or  less  throughout  the  day. 
The  natsis  thus  far  erected  are  put  up  again  early  in  the  morning.  It 
was  found,  by  repeated  visits,  that  no  ceremonies  were  taking  place 
at  any  of  these  kivas.  In  some  a  few  men  were  present  who  were 
engaged  in  smoking  and  in  spinning  cotton  for  making  Soyal  bahos 
later  on  ;  in  the  Tao  kiva,  on  one  occasion,  a  number  of  men  were 
engaged  in  the  manufacture  of  a  bridal  costume — this,  of  course,  had 
no  reference  to  the  ceremony  proper.  In  the  Kwan  kiva  no  one  was 
present  during  the  day  in  1899.  Frequently  men  were  found  also  in 
these  kivas  engaged  upon  work  of  a  private  nature. 

Fourth  Day,  BaisJi-Tala  (Third  Day). 
The  natsis  were  again  re-erected  as  before.  At  the  Ponovi  kiva, 
however,  an  additional  natsi  was  found  in  place.  This  consisted  of 
a  stick  twenty-eight  inches  long  and  about  one-half  inch  in  diameter, 
to  the  upper  end  of  which  were  attached  twelve  flint  arrow  and  spear 
heads.  This  natsi  (see  Plate  VI)  seemed  to  belong  to  Koy6nainiwa, 
who  was  the  chief  actor  in  an  extremely  interesting  ceremony  which 
took  place  for  the  first  time  on  the  evening  of  this  day.     On  our 


Mar.  1901.        The  Oraibi  Soyal  Ceremony— Dorsey.  19 

arrival  at  the  kiva  it  was  found  that  additional  members  had  appeared 
for  the  first  time.  All  Soyal  members  had,  before  leaving  home, 
washed  their  heads  in  thick  suds  prepared  from  the  bruised  roots  of 
the  yucca.* 

Koyonainiwa,  this  morning  for  the  first  time,  appeared  in  the  role 
of  Kalehtaka,  warrior,  but  representing  really  Pookon,  the  War  God, 
whose  duty  it  is  to  guard  the  kiva  entrance  from  the  uninitiated. 
Lying  on  the  banquette  on  the  east  side  of  the  kiva  were  a  number  of 
bags  containing  roots,  herbs,  stones,  bones,  shells,  etc.,  a  medicine 
tray  and  other  objects.  From  a  peg  in  the  wall  were  suspended  (see 
Plate  XIX)  an  old  war  shield,  an  old  sinew-backed  bow,  two  arrows, 
an  ancient  stone  tomahawk,  and  a  bandoleer,  in  the  lower  end  of 
which  are  wrapped  human  intestines,  said  to  have  been  taken  from 
slain  enemies  of  former  days.  Shokhunyoma  had  also  brought  in  addi- 
tional /5a//<7- making  material,  the  most  conspicuous  part  of  which  were 
two  heavy  cottonwood  roots,  to  be  used  in  the  manufacture  of 
peculiar  large  bahos,  to  be  described  presently,  which  were  made 
during  this  day.  On  other  occasions  these  sticks  were  brought  in  the 
first  day.  While  the  other  members  were  engaged  in  other  pursuits, 
such  as  spinning,  repairing  moccasins,  smoking,  etc.,  Koy6nainawa, 
Shokhunyoma  and  Y^shiwa  had  been  engaged  in  making  nakwakwosis, 
prayer  offerings,  consisting  of  an  eagle,  hawk,  turkey,  or  other  feather, 
attached  to  a  cotton  string  about  four  inches  long,  which,  when  fin- 
ished, they  deposited  on  the  floor  in  front  of  them. 

Koyonainawa,  having  finished  four  nakwakwosis,  and  an  additional 
one  with  a  long  cotton  string  attached,  called  hikvsi  or  puhtavi  {xodid. 
marker),  took  up  a  gourd,  the  five  nakwakwosis  and  some  cornmeal, 
and  left  the  kiva.  On  following  him  it  was  found  that  he  went  to  the 
Lnnanva  (Flute  Spring),  at  the  foot  of  the  mesa  on  the  left  side.  Here 
he  uttered  a  low  prayer,  deposited  the  four  nakwakwosis  at  the  side  of 
the  spring,  sprinkled  them  with  cornmeal,  throwing  some  also  on  the 
water;  then  he  filled  the  gourd  vessel  and  started  on  his  return,  depos- 
iting on  the  footpath,  at  a  short  distance  from  the  spring,  the  piihiavi, 
upon  which  he  also  cast  a  pinch  of  cornmeal.  He  then  continued  his 
way  to  the  kiva.  After  arriving  he  put  down  the  water,  smoked,  then 
chewed  a  piece  of  root,  spat  into  his  hands,  rubbed  his  body  all  over 
and  then  made  a  nakwakwosi,  which  he  tied  to  a  long  black  eagle 

*For  the  preparation  of  the  suds  the  root  of  the  yucca  is  crushed  on  the  floor  with  a  stohQ^ 
It  is  then  placed  in  a  large  bowl  which  is  half  filled  with  water,  and  is  stirred  violently  with  thfe 
hands  until  it  fairly  foams  over  the  side  of  the  bowl.  This  head  washing,  dsnaya,  occurs  in  many 
Hopi  ceremonies,  and  is  undoubtedly  a  rite  of  purification.  The  term  "dsnaya"  applied  to  the  act,, 
may  refer  to  any  ceremonial  washing,  as,  for  example,  to  the  bathing  of  the  snaices  in  the  snakio 
ceremony. 


20         Field  Columbian  Museum— Anthropology,  Vol.   III. 

feather.  Then  he  tied  four  cotton  strings  to  four  shorter  eagle  feath- 
ers, smoked  over  them,  and  finally  wrapped  them  in  a  corn  husk  and 
put  them  on  the  same  tray  on  which  the  others  had  placed  their 
bahos  and  nakwakwosis.  He  then  wetted  a  Havasupai  basket  (see  PL 
VII),  so  that  it  would  swell  and  become  water-tight.  This  basket 
was  to  be  used  for  the  medicine  water  {nahkuyi)  in  a  ceremony  in  the 
afternoon.*  In  the  meantime  Shokhunyoma  and  Y^shiwa  had  made 
certain  bahos  (see  PI.  VIII),  the  former  a  single  baho,  consisting  of  a 
stick  somewhat  over  an  inch  thick  and  about  fourteen  inches  in 
length,  colored  black  except  for  the  ends  and  a  small  space  in  the 
center,  which  were  painted  green.  To  this  stick,  at  one  end  of  the 
central  green  space,  he  attached  different  varieties  of  green  herbs. 
On  one  occasion  (1899)  four,  on  another  only  two  herbs  were  noticed, 
which  were  «^z£//(Atriplex  canescens,  Nutt),  and  kwahkwi  (Sporobolus 
cryptandrus  strictus,  Scribn).  He  also  fastened  with  these  four  corn- 
husk  packets,  containing  cornmeal  mixed  with  honey,  and  finally  a 
number  of  small  eagle  (in  1899  turkey)  feathers.  He  then  attached  to 
the  other  end  of  the  green  space  a  similar  number  of  like  objects. 
Having  finished  this  baho  he  decorated!  a  single  green  baho  stick  about 
one-half  inch  thick  and  about  sixteen  inches  long,  which  he  had  pre- 
pared earlier  in  the  morning.  He  then  tied  to  it  a  long  green  grass 
stem  {kwahkwi),  an  eagle  breath  feather,  a  7iakwakivosi  and  a  corn-husk 
packet.  He  then  smoked  over  the  bahos  and  put  them  on  an  old, 
large,  flat  tray.  Next  he  put  the  nakwakwosis  in  three  piles,  smoked 
and  ejected  honey  from  his  mouth  over  them  and  put  them  away. 
Y^shiwa  had,  in  the  meantime,  made  a  baho  similar  to  Shokhunyoma's 
and  smoked  over  it.  The  only  difference  between  the  two  bahos  was 
that  the  one  made  by  Shokhunyoma  is  a  so-called  vi\z\.Qbaho,  the  other 
a  female.  The  latter  has  a  facet;};  {taiwa,  face)  at  the  upper  end,  which 
is  generally  painted  a  light  yellow-brown  color,  though  sometimes  it  is 
painted  white.     Y^shiwa  had  also  made  four  nakwakwosis  and   two 

*  This  tray  was  used  for  the  first  time  in  1897,  the  one  formerly  in  use  having  been  rejected, 
as,  on  account  of  its  great  age,  it  would  no  longer  hold  water.  It  passed  into  the  possession  of  Mr. 
Voth,  and  is  now  in  the  Field  Columbian  Museum. 

fThe  term  applied  to  this  act  is  ydshiita,  meaning  to  clothe,  which  they  also  use  in  the  fitting 
of  the  masks  and  in  the  ordinary  clothing  of  the  body. 

t  Jt  is  a  curious  fact  that  this  marking  of  the  facet  indicating  the  female  sex  is  the  very  last 
act  performed  in  the  manufacture  of  the  baho.  The  yellowish  brown  color,  which  is  generally  used 
for  painting  the  facet,  is  called  pavissa,  a  yellow  ochre  obtained  from  the  Marble  Cafion  when  ex- 
peditions are  sent  there  after  salt,  generally  once  a  year.  Concerning  the  method  of  procuring 
this  ochre,  one  of  the  Oraibi  priests  states  that  prior  to  the  removal  of  the  ochre  from  the  springs, 
two  men  disrobe,  loosen  their  hair,  and  standing  near  the  springs  they  join  hands,  one  stoops  down, 
deposits  their  prayer  offerings  in  or  near  the  spring  and  then  reaches  down  to  the  bottom  of  the 
spring  and  removes  the  ochre.  The  object  of  the  joining  of  the  hands  seems  to  be  to  hold  the  man 
from  falling  into  the  spring  over  which  he  bends.  The  latter  is  generally  one  who  gets  salt  for  the 
first  time. 


Pl.  VII.    Ceremonial  Trays. 


In  the  center  the  medicine  tray,  used  in  the  war  ceremony.  Around  it  four 
trays,  used  in  many  ceremonies  for  throwing  the  water  on  the  priests  at  the 
Soyalmana's  house  on  the  fourth  day  after  the  ceremony. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   VII. 


Ceremonial  Trays. 


PL.    VIII,      SOYAL    BAHOS. 


Various  large  bahos  prepared  by  Shokhunyoma  and  Yeshiwa  and  deposited 
in  the  Tawaki  (sun  house)  during  the  last  night  of  the  ceremony,  where  they  were 
obtained  after  they  had  been  lying  there  different  lengths  of  time.  The  shrine 
contains  very  many  which  are  in  different  stages  of  decay.  At  the  bottom  of  the 
plate  is  shown  one  of  the  crooks,  standing  on  the  sandfield  before  the  altar,  to 
which  a  long  pUhtavi  (roadmarker)  is  attached.  These  objects  may  be  seen  in 
the  Hopi  collection  of  the  Field  Columbian  Museum. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.   VIII. 


SOYAL   BaHOS. 


Pu.  IX.    Consecrating  bahos. 


Shokhunyoma  and  Yeshiwa  consecrating  the  large  daAos. 


.flELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.    IX. 


Shokhunyoma  and  Yeshiwa  Consecrating  the  Large  Bahos. 


Mar.  1901.        The  Oraibi  Soyal  Ceremony — Dorsey.  21 

short  piihtavis.  In  the  meantime,  the  making  of  the  bahos  having 
been  concluded,  the  latter  swept  up  the  baho  refuse  and  carried  it  out 
in  a  blanket  and  threw  it  over  the  edge  of  the  mesa. 

While  Y^shiwa  was  absent  on  this  errand,  Shokhunyoma  got  an  old 
hatchet,  an  old  blanket  and  a  pointed  stick  and  placed  them  on  the 
floof.  He  put  on  the  usual  ceremonial  kilt  and  placed  the  thick  and 
the  thin  long  bahos,  with  their  points  toward  the  north,  on  a  flat  tray, 
which  he  placed  on  the  floor  about  five  feet  northwest  of  the  fireplace. 
By  the  side  of  the  tray  he  placed  a  tray  of  cornmeal  and  a  honey  pot 
and  sat  down  on  the  north  side  of  the  tray,  with  Ydshiwa  on  the  south 
side.  He  then  took  a  handful  of  meal,  prayed  over  it  and  put  it  on 
the  bahos,  then  he  took  honey  into  his  mouth  and  spat  on  the  baho, 
tray,  and  around  and  about  himself  into  the  air.  Ydshiwa  did  the 
same.  Shokhunyoma  next  got  up  and  lighted  a  pipe*  at  the  fireplace 
and  returned  to  his  former  position.  Both  he  and  Ydshiwa  engaged  in 
silent  smoking,  profound  silence  being  observed  throughout  the  kiva. 
After  smoking,  Shokhunyoma  bathed  his  hands  in  the  cornmeal,  held  a 
little  to  his  lips,  prayed  over  it  and  put  it  on  the  tray.  He  took  up  the 
tray,  sat  in  a  kneeling  position,  waved  the  tray  up  and  down  and 
whispered  a  prayer  lasting  about  twelve  minutes.  (See  PI.  IX.)  He 
handed  the  tray  to  Y^shiwa,  who  (in  the  meantime  having  bathed  his 
hands  in  cornmeal)  did  the  same  and  handed  the  tray  back  to  Shokhun- 
yoma, who  put  it  down.  Shokhunyoma  again  lit  the  pipe,  Y^shiwa, 
in  the  meanwhile,  having  rubbed  the  meal  from  his  hands  on  the  tray. 
After  both  had  smoked  about  eight  minutes,  they  again  spat  honey 
on  the  tray  and  about  themselves  as  before.  Shokhunyoma  wrapped 
the  bahos  and  the  meal  in  the  old  blanket,  tied  a  carrying  string 
around  it  and  handed  it  with  the  hatchet  and  the  pointed  stick  to 
Lomabuyaoma,  who  went  to  a  place  called  Sakwaslta,  where  he  buried 
the  bahos,  and  brought  from  there  the  white  earth  (kaolin)  to  be 
used  later  for  various  purposes  in  the  ceremony.  He  returned  about 
2:45  p.  M. 

Shokhunyoma  sent  Talassyamtiwa  with  a  monwikuru,  or  priest's 
netted  gourd,  after  water,  and  he  himself  took  a  few  nakwak^vosis, 
which  he  had  consecrated  by  smoking  and  spitting  honey  over  them, 
and  went  out  and  deposited  them  somewhere  south  of  the  village, 
very  likely  at  a  Katcin-kihu.  Y^shiwa  also  gathered  up  his  nakwak. 
ivosis  and  left  the  kiva.  On  following  him,  in  1899,  it  was  learned 
that  he  went  to  the  shrine  of  the  Kohkanwuhti  (spider  woman)  at  the 
south  of  the  village  and  about  half  way  down  the  mesa,  where  he 

*  This  act  in  1899  and  1900  was  performed  by  Taliissyaintiva,  who  acted  as  Pipe  Lighter 
throughout  the  ceremony. 


22  Field  Columbian  Museum — Anthropology,  Vol.   III. 

deposited  four  of  the  nakwakwosis,  first  sprinkling  cornmeal  and 
uttering  a  prayer.  Then  he  retraced  his  steps  toward  the  village  for  a 
hundred  feet  or  more,  when  he  turned  in  toward  the  face  of  the  preci- 
pice, and  at  a  height  of  about  four  feet  he  removed  a  loose  stone  in" 
the  rock,  disclosing  a  cavity  about  six  inches  square,  into  which,  after 
sprinkling  meal  and  praying,  as  before,  he  deposited  the  remaining 
two  nakwakwosis  on  top  of  those  of  former  years.  The  stone  was 
replaced,  prayer  was  again  uttered  and  he  returned  to  the  kiva.  Here 
followed  an  interval  of  about  one  hour's  duration,  during  which  time 
nothing  of  importance  was  done  by  members  in  general,  Shok- 
hunyoma,  however,  again  took  up  the  making  of  special  bahos,  to  be 
used  later  in  the  ceremony. 

About  3:30  p.  M.  Koyonainiwa,  after  having  made  certain  prepa- 
rations for  the  coming  ceremony,  put  fifteen  or  more  pieces  of  various 
kinds  of  roots  and  two  pieces  of  some  light-colored  stuff,  which  was 
probably  kovdndoma  (a  special  kind  of  kaolin  used  in  various  cere- 
monies), into  a  corn-husk,  then  sprinkled  cornmeal  on  the  floor  in 
the  northeast  corner  of  the  kiva  from  six  directions,  and  in  the  center 
he  placed  a  corn-husk  ring,  on  which  he  placed  the  before  men- 
tioned tray,  into  which  he  sprinkled  meal  from  the  six  directions. 
He  next  sprinkled  a  little  meal  on  the  floor  to  the  six  sides  of  the 
tray,  and  on  the  meal  he  put  stones,  at  some  places  stone  moun- 
tain lions  {iohopkos),  which  he  carefully  selected  from  a  pile  that  he 
had  emptied  out  near  by  on  the  floor  from  an  old  bag.*  To  each 
object  he  now  added  a  number  of  stones,  bones,  spear  and  arrow 
points,  etc.,  and  some  he  threw  into  the  tray;  he  sprinkled  meal  into 
the  tray  as  before.  He  next  thrust  into  each  pile  a  long  black  eagle 
wing  feather,  and  poured  the  water  that  he  had  previously  fetched 
from  the  spring  from  a  large  gourd  into  the  bowl  from  the  six  direc- 
tions, beginning  of  course  with  north.  After  this  he  took  the  pieces 
of  root  from  the  corn  husk  in  his  mouth,  chewed  them,  dipping 
repeatedly  water  from  the  tray  into  his  mouth,  and  emptying  the  con- 
tents of  his  mouth  into  the  bowl.t 

Talassyamtiwa  had  in  the  meantime  made  three  corn-husk  ciga- 
rettes J  and  filled  a  cloud  blower  (omawtapi)  (see  PI.  HI,  1).     Koy- 

*  In  this  selection  of  tlie  stones  there  was  an  evident  desire  to  group  them  by  color  accord- 
ing to  the  six  directions,  yellow  for  the  north,  green  for  the  west,  red  for  the  south  and  white  for 
the  east,  black  for  the  above  (northeast),  and  various  colors  for  the  below  (southeast). 

t  The  statement  has  been  made  by  LoWlomai,  and  at  a  time  and  under  circumstances 
when  there  was  reason  to  believe  that  he  told  the  truth,  that  among  the  things  thrown  into  this 
bowl  is  a  powder  made  of  powdered  human  hearts,  taken  in  former  times  from  slain  enemies. 
Others  have  said  the  same  thing,  among  them  old  Taliiskwaptiwa,  though  the  latter  added  that 
he  believed  the  supply  of  such  powder  was  exhausted 

\  For  all  these  cigarettes  and  for  all  ceremonial  smoking  only  native  tobacco  is,  as  a  rule,  used. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  X. 


SoYAL  Priests. 


Pl.  X.    SoYAL  Priests 


Priests  around  the  medicine  tray  in  the  war  ceremony.  The  man  standing 
is  Koyonainiwa,  the  Kalehtaka,  or  warrior ;  the  one  holding  the  spear  point  natsi 
is  Yeshiwa. 


Mar.  1901.        The  Oraibi  Soval  Ceremony — Dorsey.  23 

onainiwa  put  some  specular  iron,  yalahaii^  into  a  corn  husk  and  depos- 
ited it  to  the  north  side  of  the  tray.  He  then  brought  his  natsi  and 
sat  down  on  the  banquette  in  the  southeast  side  of  the  kiva.  Tanak- 
yeshtiwa  squatted  down  before  him,  pulverized  some  whitish  clay 
called  kovdndoma  in  his  hands,  and  wetting  his  fore  and  middle 
fingers  rubbed  them  in  the  powder  and  made  the  typical  Pookon  marks 
on  tne  cheeks,  chest,  back,  legs  and  arms  of  Koyonainiwa's  body,  and 
on  the  forehead  he  rubbed  red  mineral  paint  {cutd).  He  also  made 
two  marks  on  the  soles  of  his  feet.  He  then  handed  hinvthe  follow- 
ing objects  in  the  order  named,  always  waving  them  towards  him 
from  the  six  directions:  a  white  corn  ear,  pair  of  moccasins,  pair  of 
ankle  bands,  knee  bands,  a  buckskin  bandoleer,*  stone  tomahawk, 
a  shield,  two  caps,  bow  and  arrows,  and  lastly  the  natsi.  The  bando- 
leer Koy6nainiwa  hung  over  his  shoulder,  the  shield  on  his  back,  the 
tomahawk  on  his  left  arm,  and  one  of  the  caps  he  placed  on  his  head. 
The  bandoleer  contains  dried  entrails  of  enemies  slain  in  former 
times.  Finally,  Tanakyeshtiwa  rubbed  over  his  nose  the  black  pow- 
der jaAz/ta/V  from  the  corn  husk. 

Thus  dressed,  Koyonainiwa  sat  down  on  the  north  and  Y^shiwa  on 
the  east  side  of  the  medicine  tray,  and  Koyonainiwa  put  the  other  cap 
on  Yeshiwa's  head  and  then  sprinkled  some  meal  into  the  tray  from 
all  directions,  and  handed  some  to  Ycishiwa,  whispering  a  few  words 
to  him.  He  then  handed  him  the  natsi.,  waving  it  from  the  six  direc- 
tions, which  Yeshiwa  placed  into  the  tray  with  the  arrow  points  up, 
and  held  it  in  that  position  with  both  hands  during  the  entire  cere- 
mony. (See  PI.  X.)  All  present  now  disrobed  and  sat  down  west 
and  south  of  the  tray,  Shokhunyoma  alone  remaining  in  the  northwest 
corner  of  the  kiva  carding  cotton.  Koyonainiwa,  holding  in  his  left 
hand  the  old  bow,  arrows  and.  an  old  corn  ear,  sprinkled  a  line  of 
meal  over  the  natsi  towards  and  up  the  ladder,  returned  and  again 
threw  a  pinch  towards  the  ladder.  Then  he  sprinkled  some  specular 
iron  {yalahaii)  from  the  corn  husk  north  from  the  tray  along  the  corn- 
meal  road  towards  the  ladder  and  over  the  tray  as  before,  and  rubbed 
a  little  of  it  on  the  face  and  under  the  right  eye  of  Yeshiwa.  Talass- 
yamtiwa  now  handed  a  cigarette  to  Koyonainiwa,  who  smoked  four 
times;  then  he  put  the  cigarette  into  Yeshiwa's  mouth,  who  also 
smoked  four  times;  then  Koyonainiwa  smoked  again  four  times,  blow- 
ing the  smoke  towards  the  natsi,  and  then  some  of  those  in  the  first  row 
smoked  (Talaskwaptiwa,  Tob(§hoyoma,  Tanakyeshtiwa,  Qoyayeptiwk 
and  Tawakwaptiwa).     A  short    prayer  was  uttered  by  Koyonainiwa 

*  The  bandoleer,  tomahawk,  shield  and  bow  and  arrows  show  evidence  of  great  antiquity. 
In  1893  a  dressed  panther  sicin  was  used  instead  of  a  buckslcin. 


24         Field  ColuiMbian  Museum — Anthropology,  Vol.   III. 

and  the  First  Sortg  wa.s  sung,  in  which  all  participated.*  Koyonainiwa 
put  four  cornmeal  lines  on  the  four  kiva  walls  from  a  small  tray  con- 
taining finely  ground  cornmeal,  and  threw  a  little  meal  four  times  to 
the  kiva  roof  above  the  medicine  tray  and  on  the  floor.  He  held  in 
his  left  hand  during  the  ceremony  his  bow  and  arrows  and  an  old 
white  corn  ear. 

Second  Song.  Koyonainiwa  threw  a  little  cornmeal  into  the  medi- 
cine tray  from  the  north  side  and  then  on  the  stones  that  were  lying 
on  that  side.  He  then  did  the  same  from  the  west  and  from  the 
other  four  sides. 

Third  Song.  Koyonainiwa  threw  a  pinch  of  meal  into  the  medi- 
cine tray  from  the  north  side,  took  the  long  black  feather  from  that 
side  and  forcibly  thrust  it  into  the  medicine  tray,  uttering  as  he  did 
so,  in  a  high-pitched  voice,  the  word  "pooh."  He  did  the  same  with 
the  five  other  feathers,  each  time  first  circling  the  feather  over  the 
stones  in  the  tray.  He  then  withdrew  the  six  feathers  from  the  tray, 
handed  them  to  Talaskwaptiwa,  who  tied  them  into  a  bundle  and 
returned  them  to  Koyonainiwa,  who  beat  time  with  them  during  the 
remainder  of  the  ceremony. 

Fourth  Song.  Koyonainiwa  poured  some  water  into  the  tray  and 
took  all  six  feathers  and  beat  time  with  them,  dipping  them  into 
the  water  and  sprinkling  occasionally.  He  then  halloed  into  the 
bowl  very  loudly:  "  Haih,  aih,  aih,  hai,  hai."  He  then  took  the 
feathers  into  his  left  hand  and  stirred  the  stones  and  water  in  the 
tray  with  the  right,  and  sprinkled  with  the  fingers.  All  this  he  did 
six  times,  each  time  putting  a  little  cornmeal  into  the  tray  before  he 
did  the  stirring. 

Fifth  Song.  Tanakyeshtiwaf  dipped  some  water  from  the  medi- 
cine tray  with  a  shell  and  with  it  wet  the  clay  which  had  been  placed 
near  the  bowl.  He  then  took  a  small  lump  in  one  hand  and  smeared 
a  little  on  the  chest  and  back  of  each  one  present;  on  his  own  body 
he  made  additional  marks  on  the  upper  and  lower  arms  and  legs. 
Loliilomai  came  in  during  this  song,  disrobed,  combed  his  hair  and 
then  smoked. 

Sixth  Song.  Talasyamtiwa  lighted  the  cloud  blower  and  handed 
it  to  Koyonainiwa,  who  blew  smoke  over  the  medicine  tray  and  then 
returned  the  pipe  to  Talasyamtiwa.  He  then  asperged  occasionally 
and  also  went  up  the  ladder,  spat  honey  and  asperged  out  of  the 
hatchway. 

*  During  the  singing  Sh6khunyoina  ceased  working.  Loliilomai  was  absent,  having  gone 
after  wood  for  the  fire.    The  singing  began  about  4  o'clock  p.  m. 

t  In  1889  this  office  was  performed  by  Lomdboyaoma,  the  son  of  Loliilomai. 


Mar.  1 901.         The  Oraibi  Soyal  Ceremony — Dorsey.  25 

Seventh  Song.  Koyonainiwa  and  Tanakyeshtiwa*  stood  up,  Koy- 
onainiwa  on  the  north,  Tanakyeshtiwa  on  the  south  side  of  the  medi- 
cine tray.  The  first  put  the  corn  ear  which  he  had  been  holding  in 
his  h^-^nd  behind  his  belt,  fastened  the  shield  to  his  left  arm,  took  the 
tomanawk  in  his  right  hand.  The  latter  took  an  old  stone  spear 
point  from  the  medicine  tray  into  his  right  hand,  and  in  his  left  he 
held  a  bunch  of  feathers  prepared  by  Koyonainiwa  during  the  after- 
noon, and  both  then  danced  or  stepped  with  a  wagging  motion  from 
one  foot  to  the  other.  Tanakyeshtiwa  feigned  to  stab  Koyonainiwa, 
the  latter  holding  the  shield  in  front  of  himself  for  protection. 
Y^shiwa  in  the  meantime  remained  in  the  same  position,  holding  the 
natsi  in  the  tray  with  both  hands.  The  song  grew  wilder  and  wilder 
and  all  at  once  both  stooping  down  Koyonainiwa  beat  the  floor  with 
the  edge  of  the  shield,  at  the  same  time  striking  the  tomahawk  against 
the  shield;  Tanakyeshtiwa  struck  the  shield  with  the  spear  point  which 
he  held  in  his  hand  and  all  present  yelled  vociferously.  This  was 
repeated  six  times.  It  was  evidently  a  war  ceremony  and  this  was 
the  war  cry.  Then  they  sat  down  and  Talassyamtiwa  handed  the 
corn-husk  cigarette  to  Koyonainiwa  and  he  and  Y^shiwa  smoked, 
Koyonainiwa  holding  the  cigarette  to  Y^shiwa's  mouth,  as  the  latter 
still  held  the  wa/j/ with  both  hands.  Some  of  the  others  then  smoked 
also. 

Eighth  Song.  Koyonainiwa  beat  time  with  the  feathers  and 
asperged  occasionally.  Some  also  smoked,  exchanging  terms  of 
relation:  Koyonainiwa  calling  Y^shiwa  "  Iwawa,^'  my  elder  brother; 
Y(5shiwa  replying  '■'  Itopko,""  my  younger  brother. 

Ninth  Song.  When  it  is  all  over,  all  say  '■'kzva-kwai,''  thanks. 
Koyonainiwa  asperged  repeatedly.  A  third  cigarette  was  smoked  by 
Koyonainiwa  and  Y^shiwa  alternately.  As  Y^shiwa  still  held  the  natsi 
in  the  tray,  Koyonainiwa  again  put  the  cigarette  to  his  lips  three 
times.  Then  each  man  in  the  first  row  smoked  four  puffs,  "blowing 
the  smoke  toward  the  natsi.  Koyonainiwa  uttered  a  prayer,  took  off 
Y6shiwa's  cap,  relieved  him  of  the  natsi,  and  rubbed  it  and  Y^shiwa's 
arms  and  shoulders,  dipping  his  hand  first  into  the  medicine  tray. 
He  then  took  off  his  own  cap,  dipped  water  to  his  lips  from  the  medi- 
cine tray  with  various  stones,  bones  or  shells,  holding  them  to  his 
heart  before  replacing  them.  All  then  drank  of  the  medicine  water,  in 
the  same  manner,  some  with  shells,  some  with  the  hand,  some  dipping 
in  only  stones  and  sucking  on  them  and  then  holding  them  to  their 
hearts,  to  make,  as  they  say,  their  heart  strong,     Each  one  retained 

*  In  1899  this  part  was  taken  by  LomAboyaoma. 


26         Field  Columbian  Museum — Anthropology,   Vol.    III. 

a  little  water  in  his  mouth,  took  a  pinch  of  the  clay  remaining  on  the 
floor  and  went  to  his  house,  where  he  wet  the  clay  and  rubbed  a  little 
on  the  breast,  back  and  upper  and  lower  limbs  of  each  member  of  his 
family.  Koyonainiwa,  in  the  meanwhile  having  removed  his  war  para- 
phernalia, also  drank  some  water,  put  away  the  tray,  etc.,  and  then 
went  to  his  and  his  children's  homes,  where  he  also  applied  the  clay 
to  the  bodies  of  the  inmates  as  already  stated.  The  members  returned 
with  food  to  the  kiva,  where  they  ate  supper.  The  early  evening 
hours  were  spent  in  practicing  Katcina  songs. 

Fourth  Day,    Continued  (Evening  Ceremonies). 

During  the  early  part  of  this  evening  most  of  the  men  are  usually 
practicing  some  Katcina  dance  and  songs.  Some  have  turtle  rattles 
on  their  right  legs  and  gourd  rattles  in  their  right  hands.  None  wear 
masks  nor  any  other  Katcina  costume,  and  all  are  usually  barefooted. 
This  practicing  lasts  about  an  hour. 

At  about  9:30  some  altar  paraphernalia  was  brought  in.  Among 
this  were  two  wooden  tok^ois  (cones),  six  inches  high  and  three  inches 
wide  at  the  base,  and  two  pointed  sticks  ten  inches  long,  to  the  top 
of  which  were  tied  numerous  hawk  feathers,  four  small  bunches  of  the 
same  kind  of  feathers  hanging  downward.  These  objects  are  called 
mashaata  (wings).  Sh6*hunyoma  putia  feather  into  the  top  of  each  of 
the  cones.  Lolulomai  put  on  his  ceremonial  kilt  and  daubed  his 
shoulders,  forearms,  legs  (below  the  knee),  hands,  feet,  a  small  band 
above  the  knees  and  his  hair  with  white  kaolin.  All  present  crushed 
a  small  piece  of  a  certain  herb  between  their  teeth,  spat  it  into  their 
hands  and  rubbed  their  bodies  with  the  hands.  In  meanwhile  two 
members  of  the  Kioan  (Agave)  Fraternity  and  one  of  \he.  Ahl  ox  Horn 
Fraternity  had  arrived  and  sat  down  outside,  south  of  the  kiva,  keep- 
ing watch  that  no  stranger  enters  the  kiva;  they  had  on  their  usual 
clothes  but  held  in  their  hands  their  monkoho*  (chief's  staff).  (See 
PI.  XI.) 

Koyonainiwa  had  put  on  his  war  costume  again  and  was  sitting 
in  the  northeast  corner  of  the  elevated  portion  of  the  kiva.  By  his 
side  in  the  southeast  corner  of  the  deeper  portion  of  the  kiva  was  a 
pile  of  moist  sand,  which  had  been  made  during  the  evening  for  use 
in  the  succeeding  ceremonies.  All  the  men  sat  on  the  floor  on  the 
east,  north  and  west  sides  of  the  deeper  portion  of  the  kiva. 


*Every  member  of  the  Agave  and  Horn  Society,  the  Kikmonwe  ('"Houses  Chief,")  Cryer,  Aholi 
and  Aototo,  Katcina  and  a  few  other  persons  have  a  monkoho.  This  is  made  for  them  by  their 
sponsor  when  they  are  initiated.  It  is  their  badge  of  office,  is  considered  very  sacred  and  is  buried 
with  them. 


Pl.   XI.      MONKOHOS. 


Monkohos  of  the  watchers  at  the  Ponovi  kiva,  who  guard  the  kiva  while 
night  ceremonies  take  place  in  the  kiva.  The  upper  three  belong  to  members  of 
the  Kwan  (Agave),  the  last  one  to  a  member  of  the  Ahl  (Horn)  fraternity. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   XI, 


MONKOHOS. 


Mar.  1901.       The  Oraibi  Soyal  Ceremony — Dorsey.  27 

Loliilomai  now  took  a  tray  with  cornmeal,  the  two  tokwis  and  a 
small  old  ^  .(>««/ (weasel)  skin  about  ten  inches  long  and  about  two 
inches  wide.  Stepping  to  the  east  side  of  the  ladder  he  uttered  a 
prayer,  laid  the  skin  on  the  aforementioned  sand  pile,  and  then  drew 
a  line  of  cornmeal  from  this  pile  of  sand  diagonally  across  and  within 
a  few  feet  of  the  northwest  corner  of  the  deeper  portion  of  the  kiva;. 
from  there  straight  southward  to  within  about  four  feet  of  the  elevated 
portion,  where  he  put  down  one  of  the  tokwis;  thence  he  ran  the  meal 
line  at  a  right  angle  eastward  until  it  joined  the  diagonal  line;  at  the 
juncture  of  these  two  lines  he  put  down  the  other  iokwi  and  then  sat 
down  near  the  northwest  corner  of  the  kiva.  Talassmoniwa,  who 
shortly  before  had  prepared  six  cigarettes  of  corn-husk  and  native 
tobacco,  handed  one  of  these  to  Lolulomai,  one  to  Koyonainiwa  and 
one  he  took  out  to  the  three  watchers,  Loliilomai's  cigarette  making  the 
circuit.  All  smoked  for  about  eight  minutes  and  then  sang  a  number 
of  songs  which  Talaskwaptiwa  and  Tob^hoyoma  accompanied  with 
gourd  rattles.  The  singing  commenced  at  about  half-past  ten  and 
ended  at  about  midnight.  Lolulomai  then  went  out  but  soon  returned. 
Talassmoniwa  handed  one  of  the  three  remaining  cigarettes  to  Koy6n- 
ainiwa,  the  other  two  to  the  men,  to  whom  was  not  seen,  but  in  all 
probability  one  was  given  to  Lolulomai,  the  other  to  either  Shokhun- 
yoma,  Y(^shiwa  or  Talaskwaptiwa.  None  was  this  time  taken  to  the 
watchers  outside.  All  smoked  about  five  minutes,  then  some  one 
uttered  a  short  prayer,  upon  which  Lolulomai  took  the  small  skin 
from  the  sand  pile,  picked  up  the  two  tokwis  and  took  all  these 
objects  to  the  northwest  corner  of  the  kiva.  Picking  up  the  two 
before-mentioned  hawk  mashaata  (wings),  he  went  to  the  east  side  of 
the  ladder  and  waved  them  for  a  few  minutes  up  and  down,  to  a  song 
which  was  sung  in  a  low  humming  tone  by  all  present.  He  then 
went  from  right  to  left  along  the  whole  line  of  singers  touching  with 
the  mashaata  the  feet  of  each  singer.  Having  touched  the  last  one^ 
who  sat  in  the  southwest  corner  of  the  kiva,  he  stepped  to  the  west 
side  of  the  ladder,  waved  the  mashaata  up  and  down  to  the  same  song 
again,  and  then  went  along  the  line  of  singers  from  left  to  right, 
drawing  the  mashaata  across  their  knees.  He  then  repeated  the  act, 
going  from  right  to  left,  touching  the  shoulders  of  the  men.  Going 
back  again  he  touched  the  faces;  returning  again  he  touched  the 
apex  of  the  head  of  each  participant,  whereupon  he  carried  the 
mashaata  to  the  northwest  corner  of  the  kiva  and  sat  down.  All  spat 
into  their  hands  and  rubbed  their  arms,  legs  and  bodies.  This  ended 
the  ceremony.  Siletstiwa  swept  the  kiva  floor  and  Sh6khunyoma  took 
in  the  natsi.     All  retired  for  the  night,  sleeping  of  course  in  the  kiva. 


28         Field  Columbian  Museum — Anthropology,  Vol.   III. 

Fifth  Day,  Naloshtala  (Fourth  Day). 

About  an  hour  before  sunrise  all  the  men  from  the  Ponovi  kiva 
went  to  a  rock  about  half  way  down  the  mesa  southeast  of  the  vil- 
lage. Here  each  one  sprinkled  a  pinch  of  meal  towards  the  east, 
whereupon  Koyonainiwa  touched  the  breast  of  every  man  as  he 
turned  to  go  back  with  the  spear  point  natsi  and  Tanakyeshtiwa  with 
the  hawk  ?nashaata  (wings).  This  sprinkling  of  cornmeal  towards 
the  east  at  early  dawn  is  called  ^'kuywatd"  and  is  performed  in  almost 
all  Hopi  ceremonies.  The  rite  was  performed  in  the  same  manner  on 
the  three  succeeding  mornings  but  was  observed  only  this  one  time. 
*  Fasting  begins  on  this  day  in  all  the  kivas  except  the  Kwan  kiva. 
Some  claim  that  the  men  in  the  Wikolapi  also  do  not  fast,  but  that 
was  not  observed.  No  meat  or  salted  food  is  eaten  on  this  and  the 
following  three  days.  The  leaders  in  the  Ponovi  kiva  fast  all  day, 
eating  only  one  meal  late  in  the  evening.* 

Shokhunyoma  makes  the  round  of  the  kivas  early  in  the  morning, 
putting  up  a  7iatsi  at  every  participating  kiva  where  he  has  not 
already  done  so.  This  consists  of  one  stick  just  like  the  four  sticks 
forming  the  natsi  at  the  Ponovi  kiva,  only  a  few  inches  shorter. |  At 
the  Ponovi  kiva  were  noticed  for  the  first  time  the  two  mashaata 
standing  outside  with  the  Soyal  natsi. 

On  this  day  the  men  begin  to  assemble  in  the  participating  kivas 
except  in  the  Kwan,  Nashabe  and  Tao  kivas,  where  they  are  supposed 
to  assemble  on  the  same  day  as  those  in  the  Ponovi.  All  eat  and 
sleep  in  their  respective  kivas,  and  the  time  is  spent,  up  to  the  eighth 
day,  in  carding  and  spinning  of  cotton  for  use  later  on,  smoking,  etc. 

Early  in  the  morning  the  altar  paraphernalia  had  been  brought 
into  the  kiva.  During  the  day  a  good  deal  of  cotton  twine  was  spun 
(see  PI.  XIX  a.),  to  be  used  later  in  the  manufacture  of  bahos.  Smok- 
ing was  indulged  in  frequently,  moccasins  were  repaired,  etc. 

Shokhunyoma  finished,  among  other  things,  the  sixteen  short 
single  bahos  on  which  he  had  worked  on  previous  days,  also  a  number 
of  longer  bahos.  All  were  made  of  thin  sticks,  and  were  used  later 
on.     They  differed  from  most  of  the  other  bahos  in  having  only  kuna 

*Such  fasting  takes  place  in  nearly  all  Hopi  ceremonies  and  this  late  meal  is  brought  to  the 
kiva  on  four  large  trays,  containing /iA«,  on  four  small  ones,  containing  a  kind  of  mush,  made  of  corn- 
meal  and  water,  and  in  four  small  bowls  containing  a  dish  of  which  beans  form  the  principal 
ingredient.    This  set  of  twelve  vessels  is  used  for  this  purpose  only.     (See  Pis.  XII  and  XIII). 

tThe  natsi  at  the  Kwan  kiva  differed  from  the  others.  It  consisted  of  a  bent  stick  to  which 
were  fastened  six  feathers,  representing  the  six  world-quarters.  For  the  north  a  sikatsi  (fly  catcher 
or  warbler)  feather  (yellow);  for  the  west  a  choro  (bluebird)  feather  (blue);  for  the  south  a  karro 
(parrot)' feather  (red);  for  the  east  a.  posiwuu  (magpie)  feather  (black  and  white);  for  the  northeast 
(above)  an  asya  (hepatic  tanager)  feather  (black),  and  for  the  southwest  (below)  a  toposhkiua 
(unidentified)  feather,  representing  different  colors. 


#•:•: 


t'lq  n  -^mbaBti  nsni  A    .^ 


^•W^r-.  ■■■- 


Pl.  XII.    PiKi  Bread. 


a.  A  woman  carrying  an  armful  oi  piki,  the  Hopi  bread,  from  one  house  to 
another. 

b.  A  man  handing  a  pile  oi  piki  into  a  kiva. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  XII. 


PiKi  Bread. 


PL.  XIII.     Ceremonial  Food  Containers. 


Set  of  food  containers  (nakwahypi)  in  which  food  is  taken  into  the  kiva  for 
the  priests,  who  have  fasted  all  day  and  then  partake  of  a  meal  late  in  the  even- 
ing. The  large  trays  are  ior piki,  the  small  ones  for  a  kind  of  mush  made  of 
cornmeal,  and  the  bowls  for  stew.  None  of  this  food  ever  contains  salt.  These 
trays  and  bowls  are  used  ceremonially  only. 


Mar.  1901.      The  Oraibi  Soyal  Ceremony — Dorsey.  29 

(Artemisia  frigida)  tied  to  them,  instead  of  this  herb  and  another 
named  inaovi  (Ghutteriza  enthamiae),  and  a  bluebird  feather  tiakwak- 
.wosi  instead  of  the  usual  eagle,  hawk,  turkey  or  duck  feather, 

A  man  belonging  to  the  Sand  clan  was  sent  after  some  moist 
sand,  which  was  piled  up  in  the  southeast  corner  of  the  deeper  por- 
tion of  the  kiva,  and  then  cornmeal  was  sprinkled  over  it. 

In  the  early  part  of  the  day  some  of  the  men*  had  made  four 
bunches  of  ten  or  twelve  corn-husk  packets,  each  packet  being  about 
four  inches  long  and  one  inch  thick  at  its  longest  diameter.  These 
were  called  mociata,  and  were  said  to  contain  various  kinds  of  seeds 
and  small  pieces  of  various  herbs  and  grasses.  Other  men,  but  espe- 
cially Tanakyeshtiwa,  made  eight  artificial  blossoms,  to  be  tied  to  a 
certain  screen,  which  was  used  in  a  ceremc^py  later  on  (see  PI. 
XXVIII).  These  blossoms  consisted  of  a  round  piece  of  wood  about 
one  and  one-half  inches  long  and  three-quarters  of  an  inch  in  diame- 
ter. Into  this  several  thin  sticks  were  fastenedf  and  the  spaces 
between  the  sticks  were  filled  up  with  twine,  which  was  wound  from 
one  stick  to  the  other.  ^  On  the  obverse  side  the  sections  between 
the  sticks  were  painted  in  different  colors;  on  the  reverse  side  a  line 
drawing  of  either  a  cornstalk,  watermelon,  squash,  cloud,  etc.,  was 
made  in  each  section.  These  line  drawings  were  noticed  in  the  1899 
ceremony  only,  but  it  is  more  than  probable  that  they  were  made  on 
other  occasions  as  well. 

Certain  clay  pedestals  were  also  made  on  this  day,  to  be  used 
later  in  connection  with  the  altar. 

Fifth  Day,  Night  Ceremonies. 
Shokhunyoma  had  spent  the  greater  part  of  the  day,  whether 
working  or  not,  in  the  northwest  corner  of  the  kiva,  Y^shiwa  in  the 
northeast  corner  and  Talahoyoma  on  the  east  banquette.  In  the  even- 
ing a  good  deal  of  singing  was  done  by  the  men  on  the  elevated  por- 
tion of  the  kiva,  where  they  were  spinning.  At  about  9:45  a  number 
of  the  men  again,  as  on  the  previous  evening,  tied  turtle  rattles  to 
their  right  leg,  took  a  Katcina  gourd  rattle  in  their  right  hand  and 
danced  various  Katcina  dances,  accompanying  them  with  Katcina  songs, 
mostly  those  of  the  Maalo\^  Katcina,  in  the  deeper  part  of  the  kiva. 

*In  iSgg  they  were  made  by  Talftssyamtiwa  (Coyote  clan),  Tob^yeshtiwa  (Coyote  clan),  Towan- 
imtiwa  (Parrot  clan)  and  Massaveima  (Rabbit  or  Tobacco  clan). 

tThese  sticks  are  made  from  hooks  on  the  fruits  or  pods  of  a  plant  called  Tomoala  (Martynia 
proboscidia.  Miller).  These  hooks  are  said  to  have  been  formerly  tied  to  certain  bahos,  and,  in  fact, 
it  is  stated  that  in  case  of  great  drought  they  are  still  so  used.  The  Shumopovis  also  still  use  them. 
They  are  claimed  to  hare  special  influence  over  rain  clouds. 

tin  1897  these  blossoms  had  four  points,  as  seen  in  the  illustration;  in  1899,  six. 

|In  other  years  tliose  of  other  Katcinas. 


30         Field  Columbian  Museum — Anthropology,  Vol.   III. 

Only  about  four  or  five  of  the  leaders  participated.  None  had  on  a 
mask  or  a  Katcina  costume,  as  they  were  simply  practicing  for  future 
dances.  This  practice  lasted  about  half  an  hour,  after  which  the 
•dancers  hung  up  their  rattles  and  sat  down. 

Talaskwaptiwa  at  once  filled  the  omawiapi  and  placed  it  on  the 
north  banquette.  Taldssyamtiwa  made  six  cigarettes  of  pieces  of  corn 
husk  and  native  tobacco,  the  length  of  the  cigarette  being  determined 
by  the  width  of  his  four  fingers.  Some  one  swept  the  kiva,  Loliilomai 
and  Talahoyoma  put  on  their  kilts,  the  first  also  trying  a  bone  whistle 
which  imitates  the  screeching  of  a  hawk,  and  which  was  very  exten- 
sively used  in  the  ceremony  that  was  to  follow.  Koyonainiwa,  dressed 
in  the  same  costume  that  he  wore  in  the  afternoon,  was  sitting  in  the 
southeast  corner  of  the  elevated  portion  of  the  kiva,  close  to  the  pile 
of  moist  sand  which  had  been  thrown  up  on  the  previous  day  in  the 
corner  of  the  deeper  portion.  Soon  some  one  threw  a  small  sprig  of 
a  cedar  (?)  branch  into  the  kiva,  of  which  everyone  crushed  a  small 
piece  between  his  teeth,  spat  it  into  his  hands  and  then  rubbed  his 
body  with  both  hands. 

At  about  10:30  p.  M.,  Taldhoyoma,  who  had  left  the  kiva  shortly 
before,  re-entered,  being  followed  by  three  women,  Puniiamonsi,  Hon- 
anmana  and  Nacinonsi.*  The  first  two  wore  an  atoe,  the  latter  a  tdihi 
and  knotted  belt  over  their  usual  dress.  All  three  held  a  white  corn 
ear,  and  sprinkled  cornmeal  on  the  sand  pile.  Nacinonsi  and  Punna- 
monsi  were  seated  on  the  east  banquette,  Honanmana  on  a  stone  and 
blankets  in  the  south  part  of  the  kiva.  Kiwanbenoma  now  gave  to 
each  woman  a  small  piece  of  the  cedar  (?)  sprig  mentioned  before, 
and  Koyonainiwa  took  some  object,  probably  a  piece  of  a  root,  from  his 
medicine  tray,  which  was  standing  on  the  banquette,  and  put  it  into 
the  women's  mouths. 

Talahoyoma  now  took  the  two  tokwis,  the  small  skin  from  the 
sand  pile  and  some  cornmeal,  stood  south  of  the  ladder,  uttered  a 
short  prayer,  threw  a  pinch  of  meal  toward  the  hatchway  and  another 
on  the  sand  pile,  laid  the  skin  on  the  latter,  and  then  sprinkled  a  line 
of  cornmeal  and  placed  the  two  tokwis  o-a.  the  kiva  floor  in  exactly  the 
same  manner  as  Loliilomai  had  done  on  the  previous  evening;  he  then 
sat  down.  Sikamoniwa  handed  a  cigarette  to  Koyonainiwa,  another  to 
the  watchers  outside,  a  third  to  one  of  the  leaders,  probably  Shok- 
hunyoma,  or  Lolulomai.  All  smoked  for  a  few  minutes,  whereupon 
Talahoyoma  left  the  kiva,  holding  in  his  hands  four  cornmeal  balls 
about  two  inches  in  diameter.     By  whom  these  balls  had  been  made 

*The  first  is  now  acting  as  Soyalmana.    Thie  other  two  had  been  acting  in  that  same  capacity 
in  former  years.    This  mana  changes  every  four  years.    . 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  XIV. 


Bow  Priest. 


Pl.  XIV.     Bow  Priest. 


Hawk  Man  as  he  appears  n  the  night  ceremonies.  Protruding  from  the 
knotted  belt  {ivokdkwdwa)  are  seen  the  two  mashaata  (wings)  mentioned  in  con- 
nection with  the  night  ceremonies. 


Mar.  1901.       The  Oraibi  Soval  Ceremony — Dorsey,  31 

was  not  learned,  but  it  is  believed  by  Y<5shiwa.  All  waited  in  silence. 
Suddenly  a  screeching  sound  was  heard  outside  as  that  of  a  hawk. 
It  was  made  by  Talahoyoma,  who  was  answered  by  the  same  sound 
by  Loliilomai  from  the  kiva.  This  sound  was  produced  by  a  small 
bone  instrument  which  was  entirely  concealed  in  the  mouth.  The 
women  said  ^^Yunyaa'''  (come  in.)  In  a  few  minutes  the  same  sound  was 
heard  closer  by,  and  was  answered  in  the  same  manner.  Talahoyoma 
now  entered  the  kiva,  holding  in  his  hands  the  two  hawk  wings 
described  before.  (For  costume  of  the  Hawk  Man  see  PI.  XIV.)  It 
was  now  nearly  11  o'clock  at  night.  Squatting  down  on  the  elevated 
portion  of  the  kiva  east  of  the  ladder,  facing  northward,  Talahoyoma 
took  a  mashaata  in  each  hand,  screeched,  and  then,  as  the  singing 
and  rattling  commenced,  waved  the  wings  vigorously  backward  and 
forward  to  the  time  of  the  singing,  often  slowly  raising  them  with  a 
quivering  movement  after  a  forcible  thrust  forward,  and  occasionally 
ejecting  the  screeching  sound.  In  a  few  minutes  he  placed  the 
points  of  the  mashaata  on  the  floor,  turned  his  face,  while  still  remain- 
ing in  that  squatting  position,  toward  the  west,  raised  the  mashaata 
slowly  upward  with  a  vibrating  motion,  screeched  and  again  accom- 
panied the  singing  with  the  forward  and  backward  motion  of  the 
mashaata.  This  same  performance  he  then  repeated  toward  the  south 
and  the  east,  each  lasting  several  minutes,  after  which  the  song 
stopped,  the  women  saying  ^^AskwaW  (thanks).  Another  song  was 
soon  commenced,  during  which  Talahoyoma  descended  into  the  deeper 
portion  of  the  kiva,  went  around  the  first  cone  once  and  then  slowly 
stepped  along  the  diagonal  line  of  cornmeal,  always  waving  the  two 
mashaata  to  the  time  of  the  music.  Arriving  at  the  end  of  the  line 
(near  the  northwest  corner  of  the  kiva)  he  placed  the  two  mashaata 
on  the  floor  and  left  the  kiva.  He  returned  in  a  few  minutes  and 
squatted  down  before  one  of  the  leaders,  who  handed  him  something. 
Just  who  and  what  it  was  could  not  be  ascertained.  It  is  thought  that 
he  had  forgotten  to  take  some  cornmeal  with  him,  which  Lolulomai  or 
Shokhunyoma  now  handed  him.  Outside  he  sprinkled  a  line  of  meal 
from  a  point  about  ten  yards  north  of  the  kiva  to  the  hatchway.  He 
then  did  the  same  from  the  west,  south,  east,  southwest  and  southeast 
sides.*  Attention  is  here  drawn  to  the  fact  that  the  last  named  line 
is  sprinkled  from  the  southeast  instead  of  the  northeast,  as  is  the  case 
in  almost  all  Hopi  ceremonies.f  Having  completed  these  lines,  Tal- 
ahoyoma stood  at  the  far  end  of  the  southeast  line  and   screeched. 

♦As  subsequent  investigation  showed,  these  lines  had  been  made  in  the  same  manner  by  Tala- 
hoyoma when  he  was  acting  the  part  of  the  Hawk  priest  outside  of  the  kiva  shortly  before. 

tA  similar  irregularity  was  once  observed  by  Mr.  Voth  in-a  ceremony  of  the  Kwan  fraternity. 


32         Field  Columbian  Museum — Anthropology,  Vol.   III. 

Lolulomai  answered  by  the  same  sound  from  the  kiva,  and  the  women 
said  "Vunyaa"  (come  in).  Approaching  close  to  the  kiva  Talahoyoma 
screeched  again,  and  the  same  response  came  from  the  kiva.  He 
then  entered,  was  sprinkled  with  cornmeal  by  the  two  women,  went 
to  the  two  tnashaata,  which  were  still  lying  on  the  floor,  sprinkled 
meal  on  them  and  commenced  raising  and  lowering  his  feet  in  very 
rapid  succession,  which  caused  a  constant  jingling  of  the  bells  on 
his  leg.  After  screeching  again,  he  picked  up  the  mashaata  and 
changed  the  manner  of  the  dance.  He  forcibly  put  down  one  foot, 
raised  the  other  one  very  slowly,  then  put  that  down  forcibly,  etc. 
While  he  was  doing  this  he  slowly  raised  the  mashaata  from  about 
his  knees  to  above  his  head,  always  keeping  them  in  a  quivering 
motion.  Thus  he  slowly  advanced,  screeching  at  short  intervals, 
along  the  meal  line  from  the  place  which  he  had  left,  moving  toward 
the  corner  near  the  elevated  portion  of  the  kiva,  where  one  of  the 
tokwis  (cones)  stood,  and  where  the  meal  line  turned  at  a  right  angle 
toward  the  east.  Arriving  at  the  tokwi\ie.  jumped  over  it  from  west 
to  east,  then  back  and  then  east  again,  and  moved  on  as  before. 
Arriving  at  the  other  tokwi,  at  the  juncture  of  the  east,  west  and  diag- 
onal lines,  he  jumped  over  it  in  the  same  manner  as  over  the  other, 
and  proceeded  along  the  diagonal  line  to  the  place  of  starting.  Here  he 
laid  down  the  fnashaata,  the  singing  ceased,  the  women  saying  Askwali. 
In  a  few  minutes  the  Hawk  priest,  facing  toward  the  north,  began 
to  screech  again,  stepping  very  rapidly  but  remaining  at  the  same 
spot,  and  at  once  another  song  was  commenced.  Turning  his  face 
toward  the  south  he  again  screeched,  moved  his  hands  up  and 
down,  turned  toward  the  north,  again  to  the  south,  screeched,  waved 
his  hands  up  and  down  and  grabbed,  with  a  swooping  downward 
motion  of  the  left  hand,  the  ?nashaata  lying  on  the  opposite  (east)  side 
in  front  of  him.  He  then  repeated  this  motion  with  the  right  hand, 
feigning  to  grasp  the  other  mashaata.  Repeating  this  same  motion  a 
second  time,  he  picked  it  up.  With  every  downward  move  of  the 
hand  he  ejected  a  number  of  shrill,  screeching  sounds  in  short  succes- 
sion. Having  picked  up  the  second  mashaata,  he  raised  both  of 
them  up  and  down  three  times,  and  turned  toward  the  north  again, 
then  south,  screeched,  raising  and  lowering  the  mashaata  in  his  hands 
as  before,  turned  to  the  north  and  again  to  the  south,  but  now  twirled 
the  mashaata  in  the  right  hand  quickly  from  right  to  left  for  a  few  sec- 
onds, raising  it  with  a  sweeping  motion  upward.  This  he  did  four 
times,*  keeping  up  the  screeching  sound.     This  twirling  and  upward 

*0n  one  occasion  the  wing  was  twirled  and  raised  once  the  first,  twice  the  second,  three  times 
the  third  and  four  times  the  fourth  time. 


Mar.  1901.       The  Oraibi  Soyal  Cerk.monv — Dorsey,  33 

motion  with  the  mashaata  he  repeated  three  times,  always  first 
turning  towards  the  north  for  a  few  minutes.  After  the  fourth  time 
he  thrust  the  mashaata  behind  his  belt,  raised  and  lowisred  both  arms 
three  times,  as  a  bird  would  flap  its  wings,  the  third  time  swoop- 
ing down  toward  the  floor  as  if  trying  to  pick  up  a  bow,  which 
someone  had  in  the. meanwhile  quietly  placed  on  the  floor,  by  his 
right  hand.  This  he  did  in  all  six  times,  picking  up  the  bow  with 
his  left  hand  the  sixth  time.  He  repeated  the  same  motion  twice 
and  picked  up,  with  his  right  hand,  an  arrow  which  had  been  placed 
on  the  floor  at  his  left  side.  Turning  north  he  screeched,  held 
the  bow  and  arrow  as  if  ready  to  shoot,  pointing  it  to  the  north  at 
various  angles,  and  sweeping  it  several  times  between  the  two  car- 
dinal points,  north  and  west.  (See  PI.  XIV.)  He  then  turned 
toward  the  west,  repeated  the  same  performance,  but  now  sweeping 
the  bow  occasionally  from  west  to  south.  In  a  few  minutes  he  turned 
to  the  south,  again  to  the  east,  repeated  the  same  performance, 
always  waving  the  bow  occasionally  toward  the  next  cardinal  point. 
Then  taking  the  bow  in  the  left  hand,  the  arrow  in  the  right,  he  once 
more  turned  toward  the  north,  danced  a  few  minutes,  swung  around 
toward  the  south,  swooped  down,  passed  the  bow  and  arrow  from 
behind  between  his  feet,  laying  the  arrow  also  into  the  left  hand,  then 
grasped  both  with  his  right  hand  from  the  front  side,  and  placed 
them  on  the  floor.  By  this  last  performance  the  exhausting,  rapid, 
trampling,  stepping  dance,  which  he,  the  Hawk  priest,  had  kept  up 
since  he  came  into  the  kiva  was,  for  the  first  time,  interrupted  for  a 
few  minutes.  It  was  resumed,  however,  at  once  as  soon  as  he  took 
the  two  mashaata  from  behind  his  belt,  turned  north  again  and  then 
south,  and  then  put  them  down.  The  women  said  Askioali  and  he 
left  the  kiva. 

After  a  recess  of  a  few  minutes  Lolulomai,  this  time  being  entirely 
nude  except  the  breech  cloth,  took  some  cornmeal,  left  the  kiva, 
renewed  the  cornmeal  lines  from  the  north,  west,  south,  east,  south- 
west and  southeast,  and  took  a  position  on  the  last  named  line  about 
ten  feet  from  the  kiva,  and  screeched  everything  exactly  as  Tala- 
hoyoma  had  done  before.  Having  been  answered  froiTi  the  kiva,  he 
took  a  position  closer  to  the  kiva  and,  upon  the  screeching  having 
been  repeated  from  the  inside,  entered  the  kiva.  Here  the  two  tokuns 
had,  in  the  meanwhile,  been  removed  from  the  kiva  floor.  Taking 
up  the  two  mashaata  he  slowly  moved  around,  describing  a  square, 
in  a  deeper  portion  of  the  kiva,  sometimes  stepping  slowly,  sometimes 
tramping  very  rapidly,  in  the  latter  case  backward  and  forward.  The 
two  mashaata  he  held  in  his  hands,  sometimes  holding  them  over  his 


34         Field  Columbian  Museum — Anthropology,  Vol.   III. 

breast  or  to  his  head,  at  other  times  flopping  them  up  and  down  as  a 
bird  would  flap  its  wings,  and  then  laying  them  over  the  back  side  of 
his  hips,  as  if  imitating  the  folding  of  a  bird's  wings.  When  he 
flopped  the  inashaata  and  performed  the  rapid,  tramping  motions,  he 
usually  screeched.  During  all  these  performances  the  Soyalmana, 
dressed  in  the  white  ceremonial  robe  (Joihi),  kept  close  to  his  heels, 
imitating  all  his  motions,  but  holding  a  white  corn  ear  instead  of  the 
mashaata.  Suddenly  the  Soyalmana  sat,  or  rather  dropped  down,  near 
her  seat  as  if  exhausted.  Loliilomai  danced  around  the  circuit  once 
more,  then  placed  the  mashaata  on  the  floor,  whereupon  the  Soyal- 
mana resurned  her  usual  place  on  the  banquette. 

After  an  interval  of  a  few  minutes  Lolulomai  again  picked  up  the 
mashaata,  squatted  down  near  the  northwest  corner  of  the  kiva  and, 
waving  the  mashaata  vigorously  backward  and  forward,  worked  his 
way  slowly  toward  the  sand  pile  in  the  southeast  corner  of  the  deeper 
portion  of  the  kiva,  screeching  at  short  intervals  and  keeping  his 
eyes  constantly  fixed  on  the  sand  pile.  All  present  were  singing. 
Having  arrived  at  the  sand  pile,  he  thrust  the  mashaata  forcibly  into 
it,  continued  the  motions  with  empty  hands,  and  soon  again  grasped 
the  mashaata.  Walking  over  to  the  Soyalmana  in  a  stooping  position 
and  putting  the  mashaata  one  after  the  other  on  the  floor  before  him- 
self, he  squatted  down  before  her,  screeched  and  worked  the  mashaata 
up  and  down  with  a  quivering  motion,  one  on  each  side  of  the  Soyal- 
mana, and  touching  her  with  them  on  the  feet,  knees,  shoulders  and 
head.  Then  moving  them  slowly  downward  he  touched  the  same 
portions  of  his  body  but  in  a  reverse  order,  worked  his  way  back 
again  to  the  sand  pile,  repeated  the  same  performance  there  as 
before,  walked  back  to  the  Mana  in  the  same  "on-all-fours"  position, 
and  there  repeated  the  same  performance  as  before.  He  returned  to 
the  sand  pile,  back  to  the  Mana,  again  to  the  sand  pile,  again  back  to 
the  Mana  and  once  more  to  the  sand  pile,  whereupon  the  perform- 
ance and  also  the  singing  ceased.  Another  song  was  commenced, 
and  in  a  few  minutes  Lolulomai  again  worked  his  way  in  a  squatting 
position  from  the  northwest  corner  of  the  deeper  portion  of  the  kiva 
towards  the  sand  pile,  waving  the  fnashaata  and  screeching  as  before. 
When  he  got  near  the  sand  pile  he  increased  his  pace,  screeched 
more  vigorously  and  snatched  from  Koyonainiwa  with  his  teeth  an  old 
small  skin  which  the  latter  had  been  waving  towards  him  above  the 
sand  pile.  The  skin  was  said  to  be  that  of  a  piwani  and  seemed  to 
be  about  the  size  of  a  weasel  skin,  although  it  could  not  be  identified.* 

*  The  Hopi  say  the  piwani  (which  seems  to  be  no  other  than  the  weasel)  is  very  quick,  and 
when  chased  into  a  hole,  will  work  its  way  through  the  ground  and  "get  out"  at  some  other  place 


Mar.  1901.       The  Oraibi  Soyal  Ceremony — Dorsey.  35 

Holding  the  skin  between  his  teeth,  Lolulomai  worked  his  way  back 
in  the  same  manner  to  the  northwest  corner  of  the  kiva,  where 
Shokhunyoma  took  the  skin  from  him,  whereupon  the  song  stopped,  the 
women  saying  '■'■Askwali.^^ 

Loh'ilomai  at  once  resumed  his  performances,  squatting  down  in 
the  north  part  of  the  kiva  facing  towards  the  north.  He  held  a 
mashaata  in  each  hand  with  the  wooden  points  on  the  floor,  and 
Tob^hoyoma,  kneeling  before  him,  blew  smoke  towards  and  on  him 
from  the  cloud  blower. 

Lolulomai  screeched,  arose,  another  song  was  intoned,  the  Soyal- 
mana  joined  and  followed  him  in  the  same  manner  as  described  before, 
and  both  soon  slowly  worked  their  way  to  the  east  side  of  the  ladder 
and  left  the  kiva.  Outside  they  were  met  by  Yeshiwa,  who  stood  on  the 
east  side  of  the  kiva.  Lolulomai  handed  him  the  tnashaaia  di.ndi  re-en- 
tered the  kiva.  Yeshiwa  at  once  renewed  the  six  cornmeal  lines 
around  the  kiva  that  Lolulomai  had  previously  made,  took  a  position 
on  the  further  end  of  the  line,  leading  from  the  southeast  corner  of 
the  kiva,  screeched,  came  closer,  screeched  again  and  then  entered 
the  kiva.  It  was  a  repetition  of  Lolulomai's  performance,  with  the 
exception  that  Yeshiwa  was  not  answered  from  the  kiva. 

Having  entered  the  kiva,  Yeshiwa  squatted  down  on  the  east  side 
of  the  ladder,  screeched,  waved  the  mashaata  up  and  down  with  a 
quivering  motion,  then  shuffled  forward  a  few  steps,  moving  the 
ffiashaaia  forward  on  the  floor  with  a  sliding  motion  which  had  not 
been  observed  before,  then  waved  them  upward  again  as  before,  and 
so  on.  The  Mana  followed  him  closely  in  a  standing  position  but 
constantly  keeping  up  a  very  rapid,  trampling  step.  Thus  they  worked 
their  way  toward  the  northwest  corner  of  the  kiva  and  from  there  to 
the  fireplace.  Here  they  stopped,  Yeshiwa  sitting  down  and  holding 
both  the  mashaata  in  his  left  hand,  the  Mana  sitting  down  behind  him 
on  her  seat,  which  had  been  placed  on  the  floor  about  in  the  center 
of  the  kiva.  The  singing  ceased.  Talassmoniwa  handed  a  cigarette 
to  Yeshiwa,  one  to  Koyonainiwa,  one  to  the  men,  and  all  engaged  in 
silent  smoking  for  a  few  minutes,  whereupon  Yeshiwa  uttered  a 
prayer.  Stepping  to  the  east  side  of  the  ladder,  he  held  the  mashaata 
in  his  left  hand,  waved  them  up  and  down  to  a  low  humming  song 
and  then  went  along  the  line  of  men  from  the  southeast  corner,  in  a 

and  escape.  Hence  the  meat  of  this  animal  is  given  to  women  in  labor  to  Facilitate  parturition,  or, 
as  the  Hopi  put  it,  in  their  quaint  way,  that  the  child  may  come  out  quickly.  Since  the  fitvani  is 
getting  scarce,  an  herb  is  often  used  for  the  same  purpose  and  is  called  piwanna(piwani,  medicine). 
Several  piwani  skins  are  attached  to  the  Aoat  (Bow)  natsi  of  the  Snake,  and  of  the  Antelope 
societies.  When  asked  for  the  ceremonial  significance  of  the  ^«7fa:««,  a  Hopi  suggested  "that  the 
clouds  may  'come  out'  and  bring  rain  quickly." 


36         Field  Columbian  Museum — Anthropology,  Vol.   III. 

sinistral  circuit,  to  the  southwest  corner  of  the  deeper  portion  of  the 
kiva,  touching  the  feet  of  every  one  with  the  mashaaia,  his  own  last. 
He  then  prayed  and  sang  on  the  west  side  of  the  ladder,  and  went 
along  the  line  in  the  opposite  direction,  touching  the  knees  of  the 
men.  This  he  repeated  three  times  more,  touching  successively  the 
shoulders  and  back  and  apex  of  each  participant's  head.  All  then 
spat  into  their  hands,  rubbed  their  arms,  legs  and  bodies,  and  the 
complicated  night  performance  was  over.  It  was  about  half-past 
.  12  o'clock. 

Sixth  Day,   Shush  Kahimuu  (Once  not  anything). 

In  the  morning  the  Soyal  naisi  proper  only  was  put  up  at  the 
Fonovi  kiva.  Before  sunrise  the  men  again  performed  the  rite  of 
kuitvto  (offering  of  cornmeal  to  the  dawn)  as  on  the  previous  day.  No 
ceremonies  took  place  on  this  day,  but  many  preparations  were  made 
for  altars  and  other  paraphernalia  to  be  used  in  succeeding  perform- 
ances. Tanakyeshtiwa  and  Qoyanowa  made  the  eight  artificial  blos- 
soms to  be  fastened  to  a  certain  screen,*  called  Kihti  (house),  to  be 
used  during  the  last  night;  Shokhunyoma  made  bahos,  crooks,  etc., 
for  his  altar;  considerable  spinning  and  much  smoking  was  engaged 
in  all  day.  .  Talaskwaptiwa  prepared  two  six-pointed  artificial  blos- 
soms to  be  attached  to  the  head-dress  of  the  Star  priest  (see 
PL  XXIX).  All  were  very  devotional  and  serious  throughout  the 
day,  talking  being  done  mostly  in  a  whisper  only. 

In  the  participating  kivas  nothing  took  place  except  some  cotton 
spinning,  and  smoking.  The  fasting  was  observed  in  all  kivas  the 
same  as  on  the  previous  day.  In  the  evening  the  usual  recess  was 
taken  for  supper,  then  Katcina  songs  were  again  practiced,  and  from 
10  to  12  o'clock  at  night  the  same  performance  took  place  as  on  the 
previous  night. 

Seventh  Day,   Pik-  Totoka  [Fiki  making). 

The  natsi  was  up  at  the  Ponovi  kiva,  as  were  also  those  of  the 
participating  kivas,  the  same  as  on  the  previous  day.  In  the  latter  a 
great  deal  of  cotton  spinning  took  place  on  this  day,  which  was  inter- 
spersed with  smoking.  In  the  Ponovi  kiva  this  was  the  great  baho- 
lawu  {baho  making)  day.  The  deeper  portion  of  the  kiva  was  swept 
and  large  supplies  of  willow  sticks,  feathers,  herbs,  etc.,  were  brought 
in.  The  men,  after  loosening  their  hair  and  disrobing,  arranged  them- 
selves in  rows  in  the  deeper  portion  of  the  kiva   and  all  began   to 

*  In  1897  these  blossoms  were  square,  in  1899  they  had  six  corners  and  the  coloring  was  less 
elaborate.- 


iiJii'i:    -'I 


lno^  10  9bat< 


Pl.   XV.      SOYAL   BAH08. 


Bent  or  crook  daAos  {/VoUosAAaya),  the  first  baAo  made  for  boys  by  the  father, 
uncle  or  some  other  relative.  It  is  deposited  on  the  morning  of  the  ninth 
Soyalanwu  day  with  the  other  Soyal  bahos. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XV. 


SOYAL    BahoS. 


Pl.   XVI.      SOYAL    BAHOS. 


1.  Sun  l>a/io  as  prepared  by  the  members  of  the  different  fraternities. 

2.  Sun  daAo  as  prepared  by  the  Kwan  (Agave)  fraternity. 

3.  Sun  baho  like  No.  i,  but  with  two  corn  packets,  which  is  a  very  rare 
exception  and  may  be  an  irregularity,  as  the  Hopi,  to  whom  it  was  shown,  could 
not  offer  any  explanation  about  it. 

4.  Common  double  green  baho. 

5.  Common  double  green  and  black  baho. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.   XVI. 


SOYAL   BaHOS. 


:  WoiiiW 


Pl.   XVII.      SOYAL    BAHOS. 


Consisting  of  willow  sticks  to  which  eagle,  turkey,  hawk,  flicker  and  other 
feathers  are  tied.  The  object  in  the  center  shows  the  condition  of  these  prayer 
offerings  a  few  hours  after  they  have  been  deposited  and  when  the  children  of  the 
village  have  converted  them  into  playthings. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   XVII. 


SOYAL   BaHOS. 


Mar.  1901.       The  Oraiiu  Soyai.  Ceremony — Dorsey.  37 

make  prayer  offerings.  Most  of  these  were  of  the  common  type, 
consisting  of  two  green  sticks  with  black  tips.  Also  here  and  there 
a  bent  baho  {noloshhoyd)  was  made,  which  is  said  to  be  the  first  baho 
made  for  a  little  boy,  and  numerous  makbahos  or  hunting  bahos. 
(See  PI.  XV.)  All  the  short  double  bahos  had  the  usual  sprig  of  Arte- 
misea  frigida,  or  Gutterrezia  euthamia,  and  a  turkey  feather  tied  to  the 
reverse,  and  a  corn-husk  packet  tied  to  the  obverse  side.  Most  of 
them  had  a  duck  feather  nak^uakwosi  tied  to  them,  but  it  was  stated 
that  those  were  substituted  by  chat  feathers  in  case  the  maker  of  the 
baho  had  no  duck  feathers.  The  rwloshhoxas,  it  is  stated,  also  have 
some  rabbit  fur  tied  to  them.  Most  of  the  double  bahos,  which  are 
sometimes  also  called  kali  (corn)  bahos,  were  five  inches  long.  In 
addition  to  these  a  number  of  men  made  a  tatca  (sun)  baho,  which 
was  essentially  the  same  as  the  common  baho,  but  was  seven  inches 
long  and  had  two  eagle- feather  nakwakivosis  tied  to  it  instead  of  the 
single  duck  nakwakwosi.  It  was  stated  that  this  baho  was  for  the  sun 
but  that  one  of  the  last  named  nakwaktuosis  was  for  the  moon.  (See 
PI.  XVI.)  The  number  of  bahos  made  by  the  different  men  varied  very 
much,  but  most  of  them  made  from  eight  to  twelve.  Two,  it  was 
noticed,  had  made  even  fifteen.  Almost  all  bahos  had  black  tips,  except 
one  made  by  Koyonainiwa  which  had  green.  Tanakyeshtiwa's  '  'males' ' 
were  entirely  black,  "females"  entirely  green;  in  his  five-inch  baho  both 
male  and  female  were  green  with  black  tips.  Punnaoniwa  had  two 
four-inch  green  bahos  with  black  tips.  Shokhunyoma  had  one  pair 
entirely  green  and  a  number  of  five-inch  bahos;  Naioshinima  and 
his  son  had  each  one  pair  of  yellow  {pazaissa),  Kiwanwahtiwa  also  two 
yellow.  The  water  for  mixing  the  paint  was  taken  from  a  small  bowl, 
after  whistling  into  it  with  a  small  bone  whistle.  Many  of  the  men 
wore  kilts.  When  the  short  double  bahos  were  finished,  they  were 
placed  on  trays  in  the  north  part  of  the  kiva.  The  kiva  was  swept 
and  very  many  nak^vaktvosis  were  made  and  fastened  (3,  4,  5,  10,  etc.) 
to  willow  sticks  and  different  grasses  of  various  lengths.  These  are 
the  typical  Soyal bahos.  (See  PI.  XVII.)  Other  nakwakwosis  were  tied 
to  the  ladder  (to  prevent  accident)  or  given  to  friends  to  be  put  in  a 
house,  corral,  to  be  tied  on  a  dog,  horse,  etc.  Hundreds  of  long 
Soyal  bahos  were  made.  When  they  were  finished  they  were  put  on 
pegs  on  the  kiva  walls  and  again  the  kiva  was  sv^'ept.  A  large  number 
of  nak7i>akivosis  were  also  made  for  many  different  purposes,  as  will  be 
explained  more  fully  later  on.  Now  and  then  a  man  handed  one  or 
more  to  another  man  saying:  this  is  for  your  boy,  burro,  peach  trees,* 


*  For  the  peach  trees  owl  feathers  are  used,  as  the  owl— as  also  the  Owl  Katdna— is  said  to 
have  siiecial  influence  over  the  growth  of  peaches. 


38         Field  Columbian  Museum — Anthropology,  Vol.   III. 

house,  or  chicken  house.  The  bahos  and  nakwakwosis  that  were  fin- 
ished were  placed  on  the  floor,  a  little  honey  was  spat  on  them,  then 
the  maker  smoked  over  them,  and  finally  they  were  tied  in  a  little 
bundle  and  hung  up  on  the  kiva  walls  for  use  on  the  morning  of  the 
ninth  day.* 

In  the  evening  of  this,  the  7th  day,  an  interesting  piece  of  relig- 
ious paraphernalia  is  made  in  all  kivas,  the  so-called  ''  IiiJiikwispi,'' 
meaning:  something,  or  the  object  to  breathe  on.  These  objects 
are  made  in  the  following  manner:  A  cotton  string, is  tied  to  the  point 
of  a  corn  husk,  drawn  along  the  husk  and  fastened  to  the  stub  end. 
About  a  foot  away  another  husk  is  fastened  in  the  same  manner 
and  then  another,  four  in  all.  At  the  point  end  of  every  husk  is 
also  fastened  an  eagle  naktvakwosi.  Another  string,  the  length  of 
which  is  from  the  point  of  the  middle  finger'  to  the  middle  of  the 
throat,  is  then  fastened  to  the  last  husk  and  at  the  end  of  this  string 
is  fastened  an  eagle  breath  feather  and  a  feather  of  one  of  each  of  the 
following  birds:  tawamana  (oriole),  choro  (bluebird),  karro  (parrot), 
posiwuu  (magpie),  asya  (hepatic  tanager  ?)  and  /^/^i-Z/Z'^crt' (unidentified). 
These  feathers  are  supposed  to  be  used  but  are  sometimes  substituted 
by  others  if  anyone  is  out  of  one  or  the  other  feather.  The  (red) 
parrot  feather  is  the  ceremonial  feather  for  the  south,  but  since  these 
feathers  are  very  scarce  now,  other  red  feathers  are  substituted, 
especially  a  small  red  one  from  the  head  of  a  species  of  the  qdqopi 
(chat). 

When  the  hihikwispi  were  done,  the  four  husks  were  placed  one 
into  the  other,  the  long  string  folded  into  the  upper  one  and  they  were 
then  put  away  for  use  on  the  following  morning.  Occasionally  someone 
who  was  away  on  this  day,  will  prepare  his  hihikwispi  early  the  next 
morning.  Not  every  occupant  of  the  kiva  makes  one,  but  several  men 
sometimes  use  the  same  hihikwispi  the  next  morning.  There  seems 
to  be  no  rule  as  to  who  makes  one  and  who  not.  It  seems  some 
make  them  one,  others  another  year.  • 

Eighth  Day,  Totoka  (Food  providing). 

Early  in  the  morning  the  offering  of  meal  to  the  dawn  [kuiwato) 
took  place  as  usual.  In  the  Wikolapi  and  Kwan  kivas,  where  no 
fasts  were  observed  thus  far,  the  men  fast  all  day  but  eat  a  sumptuous 

— ^ ^ '  — — 

*  The  people  in  the  Sakwalcinve  kiva  also  had  a  separate  Soyal  ceremony  in  1897,  which 
irritated  those  in  the  Ponovi  kiva  very  much.  There  also  bahos  were  made,  very  much  the  same 
as  in  the  Potiovi  kiva,  only  all  were  dark  green,  so  far  as  could  be  seen,  and  some  were  not  deco- 
rated. Here  also  not  all  had  kilts  on.  Every  one  smoked  over  his  bahos  and  then  spat  honey  on 
them. 


Mar.  igoi.       Thk  Oraihi  Soval  Ceremony — Dorsev.  39 

meal  in  the  eveniug.  Again  all  natsis  are  put  up  on  this  day.  One 
of  the  first  acts  of  Shokhunyoma  is  to  carry  the  long,  thin  black  bahos 
that  he  has  made  during  the  previous  days  to  the  participating  kivas. 
Arriving  at  a  kiva  he  takes  a  position  on  the  east  side  and  utters  a 
short  "//<?z'."'  Having  been  answered  from  the  inside  he  says,  "/ 
hovam  kwushuyaa "  (come,  get  this),  whereupon  someone  from  the 
kiva  comes  up  the  ladder  and  receives  one  of  the  bahos,  which  he 
sticks  into  one  of  the  side  walls  of  the  kiva,  and  upon  which  are  hung 
the  hihikwispi  as  soon  as  they  are  all  in,  as  will  be  described  more 
fully  presently.  Shokhunyoma  tlien  makes  tlie  round  of  all  the  partici- 
pating kivas,  leaving  in  each  one  of  the  haJios. 

At  about  this  time,  just  when  the  sun  is  rising,  the  men  who  have 
prepared  the  hihikwispi  in  the  different  kivas,  take  them  and  put  some 
cornmeal  and  corn  pollen  into  the  upper  husk  and  then  leave  the 
kiva.  Outside  the  messenger  first  holds  the  hihiku>ispi\.o  the  rising  sun 
and  says,  "■!  aohikvsuu""  (breathe  on  this).  He  then  runs,  if  married, 
first  to  his  own  house,  stands  outside  and  says,  ^^hov;"  his  wife 
comes  out  and  he  hands  her  the  hihikwispi,  saying,  '■'I  hovam  aohikv- 
soyaa'''  (you  breathe  on  this).  She  takes  it  into  the  house,  all  breathe 
on  it,  whereupon  she  returns  it  to  the  messenger.  He  then  goes  to 
his  parents'  house,  where  the  same  thing  is  repeated.  If  he  be  an 
unmarried  man,  he  goes  there  first.  From  here  he  runs  to  the  house 
of  his  "sponsor"  or  "godfather,"  i.  e.,  the  man  who  has  initfated 
him  into  one  of  the  secret  fraternities  and  whom  he  calls  "father.'' 
Here  the  same  performance  is  gone  through,  but  here  he  receives  a 
present  consisting  of  some  food,  generally  a  roll  of  piki.  From  here 
he  proceeds  to  the  different  homes  of  the  women  who  belong  to  the 
same  clan  to  which  his  godfather  belongs,  and  who  are  his  " kaamu  " 
(aunts).  At  each  place  he  receives  the  same  gift  after  the  perform- 
ance. Next  in  order  are  the  houses  of  his  clan  relations,  where,  how- 
ever, he  does  not  receive  any  presents.  He  then  returns  to  his  kiva 
and  suspends  the  hihikwispi  on  the  aforementioned  baho  in  the  wall, 
letting  the  meal  and  corn  pollen  drop  on  the  floor  near  the  wall. 
Sometimes,  however,  another  man  takes  the  same  hihik7i>ispi,  puts 
fresh  meal  and  pollen  in  and  uses  it  in  the  same  manner.  When  two 
messengers  pass  each  other  on  the  street  each  one  breathes  on  the 
hihik7uispi  of  the  other.  When  all  are  done,  one  of  the  men  (any 
one)  takes  all  the  hihikwispi,  hangs  them  over  his  left  shoulder  and 
takes  them  to  the  Ponovi  kiva,  takes  a  position  east  of  the  kiva  and 
says  '^  hov."  Being  recognized  from  the  kiva,  he  says,  "/  hovam 
kwushuyaa  "  (come  get  this),  whereupon  one  of  the  inmates  comes 
and  gets  the  bunch  and  fastens  the  baho  on  which  it  hangs  in  the  kiva 


40         Field  Columbian  Museum — Anthropology,  Vol.   III. 

wall  with  the  others,  to  be  disposed  of  as  will  be  explained  later  on. 
It  is  stated  that  this  ceremony  with  the  hihikwispi  is  a  charm  or 
protection  against  any  sickness  of  the  respiratory  organs  (sore  throat, 
coughs,  etc.). 

On  this  day  both  altars  are  erected  in  the  PonoviVw^.,  and  so  the 
day  may  properly  be  called  the  most  important  of  the  nine  ceremo- 
nial days.  Very  little  talking  and  laughing  was  done,  and  hardly 
anyone  spoke  above  a  whisper  throughout  the  day.  It  was  noticed 
that  a  few  men  who  indulged  in  a  little  laughing  were  promptly  called 
to  order  by  Lolulomai.  All  the  leaders  had  washed  their  heads  in 
yucca  root  suds  in  their  houses,  after  which  they  came  to  the  kiva, 
and  while  the  hair  was  drying  indulged  in  smoking. 

North  of  the  fireplace  were  lying  some  altar  paraphernalia,  7no)i- 
kohos,  iiponis,  a  crystal  tiponi,  etc.  Y^shiwa,  Lomankwa  and  Talass- 
yamtiwa  soon  made  a  number  of  nakiuakwosis.  Y^shiwa  took  his  and 
went  after  v/ater.  What  the  others  did  with  theirs  was  not  observed. 
The  two  latter  soon  prepared  some  paints,  taking  the.  water  for  mix- 
ing them  from  a  small  bowl  into  which  a  man  whistled  with  a  bone 
whistle  all  day,  imitating  the  warbling  of  a  bird;  when  one  man  was 
tired  he  was  relieved  by  another. 

Koyonainiwa's  war  paraphernalia  was  hanging  on  the  wall;  the 
stones,  herbs,  etc.,  were  lying  in  the  corner  on  the  banquette.  Shok- 
hunyoma  was  the  only  one  having  a  kilt.  He  placed  a  tray  with  bahos, 
which  had  been  made  the  previous  day,  with  altar  paraphernalia 
north  of  the  fireplace  and  he  and  one  or  two  others  smoked  over  them. 

Qo3^ann6wa  brought  dry  and  moist  sand  for  the  altar.  Shokhun- 
yoma  gave  him  some  cornmeal  and  a  few  nakwakivosis  and  sent  him 
after  clay,  which  Loh'domai  mixed  with  water,  to  be  used  on  the  altar, 
in  1897. 

In  the  Sakwalanvi  kiva  also  bahos  had  been  made  and  put  away, 
and  from  the  walls  were  also  suspended  some  hihikwispi ;  on  the  east 
wall  was  seen  one,  on  the  west  side  four  bunches,  suspended  from 
black,  long  bahos  as  described  before.  On  the  north  banquette  were 
four  natciata,  some  monkohos,  a  monwikru,  some  altar  paraphernalia, 
artificial  blossoms  made  of  cotton  twine,  and  nakwakwosis  which  were 
made  of  different  kinds  of  feathers.  \v\.t\vQ.  Ponovi\i\vz.  Shokhunyoma 
got  the  paraphernalia  ready  for  the  large,  Yeshiwa  for  the  small,  altar. 
Near  the  fireplace  were  lying  four  sihuata  (blossoms)  which  had  just 
been  made  by  Lomankwa  and  Talassyamtiwa.  They  were  about  four 
and  one-half  inches  square,*  each  having  a  nakwakwosi  tied  to  each 

*In  i8qq  and  1900  these  blossoms  were  hexagonal  instead  of  square,  and  the  coloring  was  less 
elaborate.  On  the  reverse  side  were  pictured,  in  line  drawings,  clouds,  frogs,  squashes,  corn- 
stalks, etc. 


Mar.  igoi.       The  Oraibf  Soyal  Ceremony — Dorsey.  41 

corner.  Later  they  were  fastened  to  a  stick  about  a  foot  long  and 
placed  on  top  of  the  corn  ears  in  the  altar,  the  blossoms  appearing  in 
about  the  center  of  the  altar.*  Tobdhoyama(in  iSggTaldssyamtiwa) 
and  Lomankwa  soon  formed  the  clay  which  Loliiamai  had,  in  the 
meanwhile,  been  mixing,  into  four  pedestals  or  stands,  two  for  the 
uprights  of  the  altar  frame  (about  ten  by  twelve  inches  large),  and  two 
for  the  standards,  to  be  described  later  (about  five  by  eight  inches 
large).  All  four  stands  were  tied  with  yucca  leaves.  Loliilomai,  Sik- 
iimoniwaand  Talahoyoma,  occasionally  assisted  by  others,  put  up  the 
altar  frame,  after  which  Lolulomai  made  a  sand  ridge  about  four 
inches  high  between  the  two  reredos,  and  in  front  of  the  frame  a  sand- 
field,  consisting  of  a  layer  of  moist  sand  about  one  and  one-half 
inches  high,  thirty-two  inches  long  and  of  the  same  width  as  the  altar 
frame.  Into  this  he  made  about  twenty-five  holes,  blew  into  each  a 
puff  of  smoke  from  a  common  pipe  and  then  closed  it  up,  making  and 
closing  up  one  hole  after  the  other.  It  was  evidently  a  "planting  " 
of  smoke.  After  he  had  blown  some  smoke  over  the  field  in  general, 
he  handed  the  pipe  to  Talassyamtiwa,  who  said  "  Inaa'"  (my  father), 
being  answered  by  '■^liii''  (my  child).  After  this  Loliilomai  madesix 
black  semi-circles,  representing  rain  clouds,  between  the  reredos  and 
in  front  of  the  sand  ridge,  from  which  a  number  of  lines  were  running 
up  the  ridge.  These  lines  represent  falling  rain.  Koyonainiwa  tied 
the  four  large  turkey  feathers  that  he  brought  in  the  morning  into 
two  pairs;  then  he  assisted  in  making  the  before-mentioned  pedestals. 
In  the  south  end  of  the  kiva  some  made  nakwakwosis,  some  bando- 
leers of  yarn,  etc.  Whistling  into  the  little  bowl  continued  almost 
incessantly. 

'At  about  II  o'clock  Nacinonsi,  Tawakwaptiwa's  wife,  came  in  and 
sat  down  on  the  east  banquette.  About  thirty  minutes  later  Lolulo- 
mai's  and  Shokhunyoma's  sister,  Punnanomsi,  came  in  and  dressed 
Nacinonsi,!  who  was  again  to  take  the  part  of  the  Soyalmana.  In  the 
south  part  of  the  kiva  four  young  men  were  dressing  up,  painting  the 
hands  and  legs  white,  a  band  above  the  knees,  one  around  the  body 
and  another  over  the  chest  and  back.  By  this  time  the  partici- 
pants in  the  ceremony,  the  leaders  first,  began  to  bring  corn  ears  of 
various  colors  tied  together  with  yucca  leaves,  three,  four,  five,  six 
ears  in  a  bunch,  which  were  piled  up  under  and  behind  the  altar  frame 


♦Sometimes  only  two  blossoms  are  placed  on  the  corn  ears  and  one  is  fastened  to  each  of  the 
two  reredos  of  the  altar  frame  (see  Frontispiece). 

fShe  was  dressed  in  a  common  dress,  around  which  was  tied  the  white  knotted  belt  {tvoko- 
kwa-wa).  Over  this  she  wore  the  rod,  white  and  blue  blanket  {adte),  and  over  this  the  embroidered 
ceremonial  robe  {toihi) .  In  her  ears  she  had  the  square  turquoise  ear  pendants  (nahkaata)  that  are 
worn  by  the  Hopi  maidens.    On  the  foot  she  wore  the  usual  women's  moccasins. 


42         P'lKLD  Columbian  Museum — Anthropology,   Vol.   III. 

by  Lolulomai,  Lomankwa  and  others.  These  corn  ears  had  the  colors 
of  the  cardinal  points,  yellow  (north),  green  (west),  red  (south),  white 
(east),  black  (northeast  or  above),  sweet  corn  (southwest  or  below). 
Shokhunyomawas  preparing  the  small  bahos,  crooks,  etc.,  to  be  placed 
before  the  altar.  When  Lolulomai  and  his  assistants  had  put  up  the 
altar  frame,  as  already  mentioned,  Lolulomai  put  the  quartz  crystal 
tiponi  in  front  of  the  altar  in  the  center,  and  on  each  side  two  monko- 
hos.  In  front  of  the  tiponihe  placed  ■a.monwikuru  and  then  alternately 
a  little  cake  {pikaviki)  and  a  small  clay  pedestal  or  stand,  with  either 
the  long  green  bahos  and  grass  or  the  little  crooks  shown  on  the  draw- 
ing. In  every  instance  he  first  sprinkled  meal  from  the  six  directions 
and  waved  the  object  to  be  put  down,  also  from  the  six  directions, 
towards  the  center.  Koyonainiwa  fixed  and  put  up  the  two  grass 
standards  on  each  side  of  the  altar.  Y^shiwa  put  cornmeal  and  a  fiak- 
wakwost  on  each  of  the  pedestals.  On  the  east  side  of  the  altar,  in 
front  of  the  sand  ridge,  he  placed  two  regular  tipotiis,  which  differed 
somewhat  from  the  usual  tiponi  in  having  tied  to  the  foreside  of  the 
bod}'  a  small  bunch  of  small  eagle  feathers,  to  each  of  which,  on  one 
of  the  tiponis,  is  tied  a  corn-husk  packet.  The  monkohos  looked  very 
old  and  no  decoration  could  be  distinguished  on  them;  each  had  two 
large  turkey  feathers  and  a  white  corn  ear  fastened  to  them.*  (For 
large  altar  see  frontispiece,  PI.  I.) 

When  the  erection  of  the  altar  was  completed,  Shokhun^oma 
stepped  to  the  east  side  of  the  altar,  Sikamoniwa  took  a  stand  by  his 
side  (south),  then  Tanakveimat  then  Lomankwa,  then  Talahoyoma, 
and  lastly  Koyonainiwa.  Each  took  a  little  talassi  (corn  pollen),  held, 
it  in  great  solemnity  to  his  lips  and  sprinkled  it  on  the  monkohos  and 
along  the  row  of  cakes,  bahos  and  crooks;  first  Shokhunyoma,  who  when 
done  stepped  behind  the  others  and  walked  to  the  foot  (south  end) 
of  the  line.  Sikamoniwa  then  did  the  same,  also  going  to  the  foot  of 
the  line,  etc.  Lolulomai  was  in  the  meanwhile  smoking.  Y^shiwa 
began  the  preparation  of  the  erection  of  the  small  altar.  (See  PI. 
XVIII.)  The  four  young  men  who  had  been  dressed  up  in  the  south 
end  of  the  kiva  were  now  ready  and  were  dressed  as  follows:  they 
had  on  a  Katcina  sash  and  kilt,  fox  skin,  many  strands  of  beads,  yarn 
around  legs,  fancy  ankle  bands,  moccasins,  strings  of  green  beads  in 
the  ears  and  bunches  of  plain  and  of  colored  feathers  on  their  heads. 
Their  arms  up  to  the  elbow,  hands,  lower  legs,  feet,  shoulders  and 
hair,   also   a   band  around  the   abdomen   and   over  the  knees,    were 

*  These  four  monkohos  belong  to  Sh6khunyoma,  LomAnkwa,  Sikani6niwa  and  TalSssyamtiwa 
(formerly  Tan^lkveima). 

t  In  1899  TaUssyamtiva  took  TanAkveima's  place. 


Pl,  XVIII.    The  Small  Soyal  Altar, 


I.  A  stick  34  inches  long,  to  which  is  attached  a  turkey  feather  and  two 
oblong  wheels  3x4^  inches  large. 

2-5.  Four  sticks,  26  inches  long,  to  which  are  tied  alternately  four  pair 
of  flicker  and  bluebird  feathers. 

6.  Reed  arrow  used  by  the  Bow  Priest  in  the  night  performances. 

7.  Old  bow,  used  same  as  above. 

8-9.     Tokwis  (cones)  used  in  the  night  performances. 

10.    Yeshiwa's  tiponi. 

11-12.    Gourd  rattles,  used  in  the  altar  ceremonies. 

13.  Medicine  bowl. 

14.  Tray  with  cornmeal. 

15.  Sticks  from  16  to  18  inches  long;  to  the  middle  of  each  stick  is  tied  a 
nakwakivosi  and  to  one  end  a  string  with  a  small  feather  attached  to  it. 

The  sticks  are  thrust  into  a  pile  of  sand  on  which  are  placed  about  four  small 
skins  of  an  unidentified  animal. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.  XVIir. 


The  Small  Soyal  Altar. 


,.J^^.i 


PL.   XIX. 


a.  A  Hopi  spinning  cotton  in  the  kiva. 

b.  Four  messengers  from  the  Ponovi  kiva  gathering  corn  to  be  consecrated 
on  the  altar  during  the  ceremonies  of  the  eighth  day. 

c.  Shield,  tomahawk,  bow  and  arrows  and  bandoleer,  used  in  the  war  cere- 
monies by  the  Kalehtaka  (warrior),  Koyonainiwa. 

d.  A  woman  handing  corn  to  one  of  the  corn  gatherers. 


FIELD  COLUMBIAN    MUSEUM 
a 


ANTHROPOLOGY,  PL.  XIX. 


ICO  i3T9rijfi^  moD     .a 

It  )o  sno  a99«  er  bnsd 
.sno 


Pl.  XX.    Corn  Gatherers. 


a.    Corn  gatherer  carrying  a  tray  with  corn  ears. 

d.  Corn  gatherer  handing  a  tray  with  corn  into  the  Ponovi  kiva.  In  his  left 
hand  is  seen  one  of  the  Soyal  nafsts,  of  which  each  one  of  the  four  gatherers  has 
one. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  XX. 


Corn  Gatherers. 


i 


Mar.  1901.       The  Oraibi  Soyal  Ceremony — Dorsey.  43 

daubed  with  white  kaolin.  They  now  waited.  Sh6khun}oma,  Tal- 
asskwaptiwa*  and  Tobehoyoma  sat  down  before  the  large  altar  and 
smoked,  then  spat  honey  on  the  altar  and  into  their  hands  and 
rubbed  their  bodies.  On  the  floor  before  them  was  a  tray  with  many 
baJios.  The  first  two  then  rattled,  Tobehoyoma  sprinkled  meal  and 
corn  pollen  all  over  the  sand  field  and  along  the  line  of  objects  which 
stood  on  the  field  in  front  of  the  altar;  there  was  no  singing.  In 
about  half  an  hour  the  rattling  ceased,  one  of  the  three  men  blew  a 
bone  whistle  towards  the  altar,  whereupon  all  three  smoked  from  a 
pipe  that  had  been  handed  to  them  by  the  pipe  lighter  and  then  sat 
in  silence.  The  four  young  men  had  in  the  meantime  completed 
their  costumes  and  at  about  1:15  they  started  out.  Before  ascending 
the  ladder,  each  one,  holding  to  a  round,  laid  down  on  the  ladder  as 
it  were,  and  went  through  the  motions  of  cohabitation.  Each  one 
had  a  tray  and  outside  took  one  of  the  four  natsis  (see  PI.  XIX  b  and 
</)  and  they  then  ran  through  the  village  and  gathered  from  the  in- 
habitants of  the  village  such  bundles  of  tied-up  corn  ears  as  have 
already  been  described,  and  brought  them  to  the  kiva,  where  they 
were  taken  in  by  other  men  and  piled  behind  the  altar,  the  same  as 
those  that  the  participants  of  the  ceremony  had  already  brought  in. 
The  whistling  into  the  little  bowl  still  continued. 

In  the  Saktvalanve  kiva  they  had,  in  1897,  in  the  meanwhile  also 
made  a  small  altar  consisting  only  of  a  small  sand  picture,  covered 
with  cornmeal,  on  which  were  drawn  some  black  cloud  symbols,  two 
eight-pointed  blossom  symbols  also  being  placed  on  it.  North  of  the 
sand  field  corn  was  piled  up.  Three  mo/jkohos,  a  tiponi  and  the  small 
crooks  and  bahos  as  in  the  Ponovi  kiva  made  up  the  altar.  On  the 
floor  were  standing  about  twenty  trays  (various  sizes)  with  cornmeal, 
which  was  placed  on  several  trays  west  of  the  altar,  and  some  on  one 
that  was  standing  north  of  the  fireplace  and  on  which  were  lying  four 
chochokpiota  or  black  single  prayer  sticks,  and  a  number  of  small  corn- 
husk  pouches  (like  those  on  bahos). 

In  the  Ponovi  kiva,  Y^shiwa  had  finished  the  small  altar  in  the 
southwest  corner  of  the  deeper  part  of  the  kiva.  The  three  men 
(Shokhunyoma,  Talaskwaptiwa  and  Tobehoyoma)  had  kept  their  places 
before  the  large  altar  while  the  four  messengers  carried  in  the  corn; 
this  was  taken  down  the  ladder  by  some  young  men  but  carried  to  the 
altar  by  Telahoyoma  and  Sikamoniwa.  (See  PI.  XX).  When  the  corn 
was  all  in,  the  messengers  disrobed  and  the  three  men  left  the  altar. 
At  about  2:15  p.  M.  all  went  to  their  houses  and  each  got  a  small  tray 


*  In  1899  SikamOniwa. 


44     '    Field  Columbian   Museum — Anthropology,   Vol.   III. 

with  corn  meal,  some  of  which  was  put  on  four  larger  trays  ox  pot  as, 
which  had  been  placed  in  a  row  north  of  the  fireplace  by  Shokhunyoma. 
In. the  center  of  each  tray  was  planted  a  bunch  of  the  corn-husk  pack- 
ets (inosiata)  which  .was  prepared  on  the  fifth  day,  and  around  this 
were  thrust  into  the  meal  four  of  the  thin  black  chochokpia/fiu  that  had 
been  prepared  by  Shokhunyoma  on  the  previous  day.  Between  and 
beside  the  trays  were  placed  the  hihikwispi  already  described.  (See 
frontispiece.)  At  about  3:45  the  four  messengers  who  had  gathered 
the  corn  dressed  up  again,  and,  after  some  measuring  and  comparing 
of  their  sizes,  assumed  a  position  north  of  the  po fas.  The  men  who 
had  arranged  themselves  around  the  small  altar  were  silent  but  the 
whistling  into  the  bowl  was  continued.  The  ceremony  around  the 
small  altar  commenced  at  about  half-past  two  o'clock.  Y^shiwa,  who 
had  built  the  altar,  was  evidently  the  leader;  with  him  were  Talask- 
waptiwa,  Tob^hoyoma,  Talahoyoma  and  Shokhunyoma. 

At  about  3:15  two  men  from  the  Kw an  kiva,  Lomaushna  and  Tan- 
akhoyoma  (of  the  Kwaktuantu  order)  came  into  the  Ponovi  kiva, 
sprinkled  meal  towards  the  altars  and  then  sat  down  on  each  side  of 
the  ladder,  putting  one  arm  around  the  nearest  ladder  pole.  They 
were  in  full  ceremonial  dress  kilt,  sash,  fox  skin,  beads,  etc.,  and 
each  had  a  monkoho  with  three  bells  in  the  left  hand.  Talassyamtiwa 
had  prepared  a  number  of  cigarettes,  of  which  he  handed  one  to  the 
four  men  sitting  around  the  small  altar,  one  to  the  t\^o  Kwakw ant u 
and  one  to  Koyonainiwa,  who  had  in  the  meanwhile  dressed  up  and 
sat  down  close  to  the  wall  southeast  of  the  ladder,  holding  the  bow, 
arrows  and  tomahawk  in  his  hands  to  guard  the  kiva  entrance.  At 
this  time  two  more  women  came  in,  Punnanomsi  (Loliilomai's  sister) 
and  Honanmana  (wife  ofKuktiwa),  and  after  sprinkling  meal  towards 
the  altar  sat  down  in  the  south  end  of  the  kiva;  Nasinonsi  was  still 
sitting  at  the  east  end  of  the  kiva  on  the  banquette,  the  place  that 
she  occupied  when  she  came  in.  She  was  dressed  up  at  about  noon 
as  previously  noted.      (See  PL  XXI  h.') 

The  singing  and  rattling  at  the  small  altar  had,  as  stated  before, 
commenced  after  all  had  sprinkled  meal  at  the  four  trays,  small  altars, 
etc.  (See  PI,  XXIa.)  Talaskwaptiwa  and  Talahoyoma  had  rattles, 
Tob^hoyoma  asperged,*  while  Y^shiwa  and  Shokhunyoma  had  noth- 
ing. The  four  messengers,  who  had  been  standing  south  of  the  potas 
a  little  while,  took  them  up  as  soon  as  the  singing  and  rattling  at  the 
altar  commenced,  hung  the  four  bunches  of  hihikwispi  over  the  left 
shoulders  and,  after  going  around  in  a  circle  in  a  peculiar  manner 
four  times,  left  the  kiva,  walked  round  the  outside  four  times  and  then 

*In  1899  Tob^hoyoma  rattled  and  Taldhoyoma  asperged. 


PL.  XXI.    Priests— SOYALMANA  in  Kiva. 


a.  Priests  singing  around  the  small  altar.     To  the  left  on  the  banquette  is 
seen  the  man  whistling  into  a  bowl  with  a  bone  whistle. 

b.  The  Soyalmana  on  the  east  banquette  of  the  kiva. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XXI. 


PL.    XXII. 


The     four    messengers    on    their    way    to    the    spring    with    the   cornmeal 
offerings,  hihkwispiata,  etc. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   XXII. 


The  Four  Messengers  on  Their  Way  to  the  Spring  with  the  Cornmeal  Offerings, 

HiHKwispiATA.  Etc. 


PL.    XXIII. 


The  Mastop  Katcinas  at  the  Ponovi  kiva. 


flELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XXIII. 


The  Mastop  Katcinas  at  the  Ponovi  Kiva. 


PL.  XXIV.     Mastop  Mask. 


Front  view.  The  bent  marks  on  the  forehead  {tokivdita)  are  said  to  repre- 
sent the  nine  ceremonial  days,  the  dots  over  the  eyes  (chochookam)  the  Pleiades, 
those  on  the  cheeks  {hotomka?nu)  the  dipper.  To  the  top  of  the  mask  are  tied 
some  feathers  and  red  horse  hair,  to  the  sides,  representing  the  ears,  some  corn 
husks,  and  to  the  base  a  wreath  of  dry  grass. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XXIV. 


Mastop  Mask. 


Pl.  XXV. 


The  Mastop  mask,  rear  view.    The  drawings  represent  frogs. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  XXV. 


The  Mastop  Mask,  Rear  View,    The  Drawings  Represent  Frogs, 


Mar.  1901.        The  Oraibi  Soyal  Ceremony — Dorsey.  45 

departed  to  deposit  the  potas  in  the  large  spring  {Lananvd)  west  of 
the  mesa  (see  PI.  XXII).      Here  they  went  round  the  spring  from 
right  to  left  four  times,    then    descended    about    half  way   into  the 
large  spring  or  well,  went  around    on  one  of  the  terraces  again  four 
times,  then  thrust  the  long  baho  sticks,  with  the  attached  hihikwispi, 
in   the  wall  on  the  north  side,  where  many  similar  objects  may  be 
seen  in  all  stages  of  decay.     After  this  they  removed  a  stone  from  the 
wall  on  the  west  side  behind  which  an  opening  was  disclosed.      Into 
this    they    threw    the    bunches    of    corn-husk    packets  {inociatd)  and 
the    black    chochokpiata.      The    cornmeal    from    the  potas    they  had 
thrown,  by  small  pinches,  against  the  stone  wall  on  the  north,  west, 
south  and  east  sides  as  they  circled  around.     After  this  they  returned 
to    the    kiva.       Here,    in  the  meanwhile,   two  Mastop  Katcinas  had 
appeared  outside  (see  PI.  XXIII).     They  had  been  dressed  up  in  the 
Kwan  kiva  and  were   painted  black  with  white  marks  of  hands  all 
over  the  body;  they  wore  as  a  kilt  some  old  skin,  and  had  a  dry  grass 
wreath  around  the  neck.    The  masks  (see  Pis.  XXIV  and  XXV)  were 
black  with  white  dots  over  the  eyes  and  on  the  sides,   white  hook- 
shaped  marks  all  around  the  forehead;  corn-husk  pendants  tied  to  the 
sides  of  the  mask  representing  the  ears,  eagle  feathers  and  red  horse- 
hair on  top  and  two  drawings  of  frogs  in  white  on  the  back  side.      On 
one  side  they  had  tied  to  the  belt  a  bunch  of  cow  hoofs.    They  began 
running  among   the   spectators  outside  the  kiva,  taking  a  hold  of  a 
woman  from  behind  here  and  there  and  going  through  the  motion  of 
copulation,  then  they  would  run  to  the  kiva,  do  a  great  deal  of  talk- 
ing in  a  disguised  voice    and    then    run   to    another    crowd  and  go 
through  the  same  performance.      Soon  they  entered  the  kiva,  where 
they  sat  down  to  the  east  side  of  the  ladder.    Each  man,  except  those 
around   the   small  altar,   now  sprinkled  them  with  cornmeal,  threw 
some   towards  the   ladder   and  then  handed   them   naktvakwosis  and 
cornmeal,  conveying  to  them  a  prayer  for  rain.     The  Katcinas  put  the 
nakwakwosis  and  meal  into  a  sack  and  left  for  another  kiva. 

The  singing,  rattling  at  the  small  altar  and  whistling  into  the 
bo^l  went  on  during  all  this  time,  the  whistler  sitting  in  the  extreme 
southwest  corner  of  the  main  kiva  on  the  banquette.  Loliilomai  sat 
down  in  the  southwest  corner  of  the  kiva.  (In  1893  he  participated 
in  the  ceremony  before  the  large  altar,  taking  the  part  of  the  asperger.) 

Koyonainiwa,  who  had  put  on  his  war  paraphernalia,  except  the 
buckskin,  repainted  hie  shield,  face,  etc.  After  the  Mastop  Katcinas 
had  left,  he  handed  a  crystal  to  the  men,  on  which  they  sucked  four 
times  and  held  it  to  their  hearts.  He  also  bit  off  pieces  of  roots, 
chewed  them  and  spat  on  the  shield  before    repainting  it.      In  one 


46         Field  Columbian  Museum — Anthropology,  Vol,   III. 

hand  he  held  a  white  corn  ear  (to  which  was  fastened  a  corn-husk 
packet)  and  the  six  old  eagle  wing  feathers  used  in  his  war  ceremony. 

The  two  Kwakwantu  still  sat  in  the  same  position,  one  on  each 
side  of  the  ladder.  Most  of  the  men  (except  the  leaders)  sat  on  the 
elevated  portion  of  the  kiva. 

The  four  messengers  who  had  taken  the  hihikwispi  to  the  spring 
now  returned,  and  were  hailed  with  "Kwakwat""  (thanks).  The  Mastop 
Katcina,  having  left  the /'<?«^z'/ kiva,  went  to  all  the  other  participating 
kivas,  going  through  the  same  performance  and  receiving  the  same 
prayer  offerings  as  at  the  Ponovi.  When  they  had  made  the  round 
they  went  to  a  shrine  called  the  Masski  (House  of  Massawii),  about  a 
mile  north  and  half  way  down  the  mesa. 

It  was  now  getting  well  toward  sundown,  and  priests  from  other 
kivas  began  to  bring  in  their  green  and  black  bahos  on  trays  to  the 
Ponovi  kiva,  there  to  be  placed  near  the  altar.  It  was  about  a  quarter 
past  4  o'clock  when  the  singing  at  the  small  altar  ceased.  Some  one* 
handed  Koyonainiwa  a  cigarette,  which  he  smoked.  The  men  at  the 
small  altar  also  smoked,  and  now  the  whistling,  which  had  been  kept 
up  incessantly  all  day,  ceased.  After  the  smoking  Y^shiwa  rubbed 
his  hands  in  cornmeal,  kept  a  little  in  the  left  hand,  put  his  tiponi 
into  it,  stepped  to  the  north  side  of  the  four  empty  trays,  waved  the 
tiponi  toward  the  southeast  and  then  prayed,  to  which  all  responded 
by  saying  '■'■Kwakioai''''  (thanks).  The  meal  from  his  hand  he  sprinkled 
on  \h.Q.  baJios.  Koyoriainiwa  now  disrobed.  Kwakwantu  left,  express- 
ing a  "good  wish"  before  ascending  the  ladder.  All  spat  on  their 
hands,  rubbed  their  bodies  and  some  left  the  kiva.  Several  of  the 
leaders  were  still  smoking,  and  trays  with  bahos  were  still  being 
handed  in. 

In  the  evening  Koyonainiwa's  war  ceremony  again  took  place. 
This  was  observed  in  1894  only,  and  the  following  is  quoted  from  the 
junior  author's  notes  of  that  year:  "Koyonainiwa,  war  chief,  got 
ready  the  stones  and  some  water,  and  was  th.en  painted.  A  part  of 
his  face  was  slightly  blackened  and  \^\e.  Pookon  marks  were  made  on  the 
various  parts  of  his  body.  In  dressing  him  the  one  who  assisted  him 
waved  each  article  from  the  six  cardinal  points  towards  him  before 
handing  them  to  him.  There  were  about  forty  men  and  two  women 
in, the  kiva.  When  Koyonainiwa  was  ready  all  went  out  for  a  moment. 
On  their  return  they  grouped  themselves  around  Koyonainiwa's  medi- 
cine bowl,  and  Lolulomai,  his  brother  Shokhunyoma,  Talaskwaptiwa 
and  another  man  took  seats  around  the  small   altar.      One  man   sat 

*In  i8g3  it  was  Kuktiwa,  in  iSgg  TalSssyamtiwa. 


Mar.  igoi.       The  Oraibi  Soyal  Ceremony — Dorsey.  47 

near  the  fireplace.  The  men  at  Koy6nainiwa's  altar  smoked  first,  the 
details  of  which,  however,  were  not  noted.  Lolulomai  handed  to 
each  of  the  three  men  at  the  small  altar  what  seemed  to  be  a  little 
cornmeal,  and  put  something  into  their  mouths,  he  also  taking  some. 
Koyonainiwa  now  sprinkled  a  meal  road  to  the  east  side  of  the  ladder 
and  back  again.  Tanakweima  handed  a  cigarette  to  Talaskwaptiwa 
and  the  four  men  at  the  smaller  altar  smoked,  Koyonainiwa,  I  think, 
too.  The  latter  then  gave  a  signal  and  the  singing  at  both  altars 
commenced,  accompanied  by  vigorous  rattling  at  the  small  altar, 
but  the  songs  of  the  two  crowds  differed.  During  the  first  song 
Koy6nainiwa  made  the  four  meal  lines  on  the  four  sides  of  the  kiva, 
then  threw  a  little  meal  to  the  ceiling  four  times  over  his  medicine 
tray.  At  the  small  altars  the  two  chiefs  threw  something  from  a  corn- 
husk  into  the  medicine  bowl,  I  believe  talassi  (corn  pollen).  Another 
song  was  intoned  by  the  crowd,  Koyonainiwa  screamed  into  the  medi- 
cine tray  occasionally  and  then  asperged. 

"  Second  Song.  By  the  crowd.  (Those  at  the  small  altar  were,  so 
it  seemed,  singing  the  same  song  over  and  over  again.)  Tanak- 
yeshtiwa  rubbed  a  little  wet  clay  on  the  back  and  breast  of  all  pres- 
ent, himself  last. 

"  Third  Song.  Tobdhoyoma  handed  the  big  cloud  blower  to  Koy- 
onainiwa, who  blew  smoke  over  his  medicine  tray  and  then  went  up 
the  ladder  and  spat  some  honey  through  the  hatchway. 

^'Fourth  Song.  Koyonainiwa  stood  on  the  north  side  of  the  medi- 
cine tray,  holding  the  shield  in  the  left,  a  small  bunch  of  black  feath- 
ers in  the  right  hand.  Tanakyeshtiwa,  sitting  on  south  side  of  the 
tray,  had  the  two  mashaata  in  his  hands  and  threatened  to  stab  Koy- 
onainiwa, who  pretended  to  defend  himself  with  the  shield.  The 
song  grew  wilder  and  wilder.  Finally  both  stooped  down  and  Koy- 
onainiwa beat  the  floor  with  the  rim  of  the  shield,  while  all  yelled 
very  loudly,  which  was  evidently  the  war  cry.  This  they  did  six 
times;  then  all  were  silent,  the  four  at  the  small  altar  continuing  to 
sing.     The  tobacco  chief  lighted  the  cigarette. 

^^ Fifth  Song.  While  this  song  was  intoned,  Koyonainwa  and  some 
of  the  leaders  smoked.  At  the  end  of  this  song  the  four  at  the  small 
altar  put  down  their  rattles,  the  tobacco  chief  handed  another  cigar- 
ette to  Koyonainiwa  another  to  the  four  men,  and  all  (as  nearly  as  I 
could  see)  smoked.*  Koyonainiwa  then  uttered  a  prayer,  to  which  all 
responded  by  '-'-kwakwai.''  The  stones  in  the  medicine  tray  were  then 
thoroughly    mixed    and    each  one  sucked  on  them.      Shokhunyoma 

•The  light  in  the  kiva  being  very  poor,  some  of  the  details  were  probably  unobserved,  but  as 
to  Koy6i.iainiwa's  ceremony  there  is  no  doubt  of  its  being  the  same  as  described  elsewhere. 


48         Field  Columbian  Museum — Anthropology,  Vol.   III. 

removed  some  object  from  the  medicine  tray;  Loliilomai  gave  the 
woman  something  to  drink  from  two  bowls.  Shokhunyoma  went  out 
with  something  which  could  not  be  identified,  owing  to  darkness  in 
the  kiva. 

' '  Lolulomai  now  sprinkled  all  the  bahos  at  the  altar  from  the  medi 
cine  tray.  Every  man  took  a  little  water  in  his  mouth  from  the  med- 
icine tray,  and  a  small  piece  of  the  clay  which  was  lying  beside  the 
tray,  and  went  home  to  rub  a  little  of  the  clay,  which  he  moistened  with 
the  water  from  his  mouth,  on  the  back  and  breast  of  the  members  of 
their  families  "  to  make  them  strong."  Koyonainiwa  went  into  all  the 
kivas  and  asperged  (from  his  tray,  I  think).  In  all  the  kivas  Soyal 
bahos  were  being  made  except  in  the  Sakwalanvi  where,  as  has 
been  noted  elsewhere,  the  opposition  took  place  in  1897.  Outside 
of  the  Ponivi  ^wa.  iowx  Kwakwantus  were  sitting  with  their  monkohos 
in  hand  and  watching  that  no  uninitiated  enter  the  kiva.  In  the 
Hawioun  kiva  were  noticed  a  number  of  male  and  female  Qdoqdqlom 
Katcina  masks  (see  Pis.  XXVI  and  XXVII),  ready  for  use  on  the  ninth 
day,  when  these  Katcinas  dance.  When  the  Ponivi  was  again  entered 
some  men  were  smoking  at  the  fireplace.  Koyonainiwa  put  off  his  par- 
aphernalia as  soon  as  he  had  made  a  round  of  the  kiva  and  then,  after 
smoking,  went  out  with  a  pail  of  water  and  washed  off  his  paint 
marks.  'Outside  a  good  deal  of  running  and  jingling  of  bells  was 
going  on.  The  kiva  was  swept,  some  smoked  and  Lolulomai  painted 
himself  in  the  same  manner  as  the  four  messengers  had  been  painted 
and  put  on  his  ceremonial  kilt  and  sash  in  the  southeast  corner  of  the 
kiva.      Some  went  out." 

Eighth  Day,  Continued  (Night  Ceremony). 

At  about  10:30  p.  M.  the  floor  was  swept  and  some  went  outside. 
Talahoyoma  dressed  himself  in  the  southeast  corner  of  the  kiva;  also 
tried  what  seemed  to  be  a  whistle ;  Lolulomai  assisted  and 
directed  him. 

At  about  10:45  p.  M.  Tob<Shoyoma  took  the  two  toktvis,  went 
around  the  ladder  to  Koyonainiwa  and  then  back,  and  sprinkled  a  meal 
line  from  Talaskwaptiwa  (who  was  sitting  somewhat  west  of  the  large 
altar)  to  the  west  of  the  fireplace;  thence  another  line  towards  the 
east  of  the  fireplace;  put  one  of  the  wooden  tokzvis2X  each  end  of  this 
short  meal  line  and  then  sprinkled  another  line  across  the  kiva  diag- 
onally to  the  place  of  starting.  The  women  then  took  their  places, 
the  same  as  in  the  afternoon.  Talassyamtiwa  handed  a  cigarette  to 
Talaskwaptiwa  (in  1894  to  Shokhunyoma),  one  to  Koyonainiwa  and 
another,  with  a  live  ember,  he  took  outside  to  the  watchers.     A  num- 


Pl.  XXVI,    Q6oq6ql6m   Mask. 


Front  view.  The  drawing  probably  represents  in  a  conventionalized  form  a 
growing  cornstalk.  The  skins  of  almost  any  kind  of  birds  are  worn  on  top  of  the 
mask. 


FIELD  COLUMBIAN    MUSEUM 


ANTHROPOLOGY,    PL.  XXVI. 


Q6oq6ql6m  Mask. 


Pl.  XXVII.     Mask  of  the  Katcinmana. 


Mask  of  the  Katcinmana,  that  accompanies  the  Qooqoqlcim  Katcina.  The 
face  of  the  mask  is  yellow  with  red,  black  and  green  borders.  The  main  part  is 
covered  with  red  horsehair  ;  to  the  base  are  attached  bunches  of  chiro  (Otocorys 
Alpestris)  tail  feathers,  sometimes  also  those  of  the  nuwatochi  (unidentified). 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.  XXVII. 


Mask  of  the  Katcinmana. 


Mar.  1901.       The  Oraibi   Soyal  Ceremony — Dorsey.  49 

ber  of  the  men  sat  on  the  elevated  part  of  the  kiva,  the  rest  were  in 
front  of  the  altar,  where,  in  the  front  row,  now  sat  the  following  men: 
Talaskwaptiwa,  Sikamoniwa,  Y^shiwa,  Lomanka  and  Tanakyeshtiwa. 

West  of  the  fireplace  lay  some  cigarettes  and  a  cloud  blower. 
For  a  few  minutes  the  men  indulged  in  silent  smoking.  At  about  11 
o'clock  Talahoyoma  (in  1894  Lolulomai)  put  on  a  kilt,  sash,  woko- 
kunnoa,  beads,  nak^ca,  bells  on  the  left  leg,  and  arm-bands  on  both 
arms  with  buckskin  fringes;  his  arms,  hands,  feet,  lower  legs,  shoul- 
ders, back  and  a  ring  over  the  abdomen  and  one  over  the  knees  were 
daubed  white.  He  took  some  cornmeal  and  went  out.*  He  may 
be  termed  the  Hawk  Man,  as  he  evidently  represented,  and  is  called 
by  the  priests,  a  hawk.  Outside  he  sprinkled  a  meal  line  toward  the 
kiva  hatchway  from  the  north,  west,  south,  east  and  southwest,  and 
then  one  from  the  kiva  toward  the  southeast  for  about  twelve  or  fif- 
teen feet.  Taking  a  position  on  the  farther  end  of  this  line  he 
screeched  with  the  bone  whistle  mentioned  before  (imitating  a  hawk), 
and  was  answered  from  the  kiva  by  Talaskwaptiwa  with  a  similar 
whistle.  Coming  closer  "to  the  kiva  "  he  screeched,  and  was  answered 
again,  the  women  saying,  ' '  Vunyaa"  (come  in).  He  then  threw  the  four 
meal  balls  into  the  kiva,  where  they  dropped  east  of  the  fireplace, 
the  women  saying  ^^Askwali''  (thanks) each  time.  Here  Nacinonsi  sat 
down  on  the  floor  close  to  the  banquette.  He  then  came  in,  squatted 
down  at  the  east  side  of  the  ladder,,  having  one  of  the  mashaata  in 
each  hand.  Here  he  screeched  again  several  times  and  was  answered 
with  a  rattle  by  Talaskwaptiwa.  All  then  commenced  to  sing,  Tal- 
ahoyoma waving  the  mashaata  vigorously  backward  and  forward,  first 
to  the  north,  then  in  a  few  minutes  to  the  west,  a  few  minutes  later 
to  the  south  and  finally  to  the  east,  every  once  in  a  while  screeching. 
Before  changing  to  a  new  cardinal  point  he  turned  to  the  audience 
for  a  few  minutes,  holding  both  hands  half  way  up,  but  without  mov- 
ing them,  and  always  remaining  in  a  squatting  position,  resembling 
that  of  a  bird. 

Another  song.  Talahoyoma  screeched,  got  up,  stepped  down  in 
the  main  part  of  the  kiva,  worked  his  way  in  a  slow-stepping  dance 
along  the  three  meal  lines,  going  around  the  tokwis  and  back  to  Tal- 
askwaptiwa, where  he  laid  the  mashaata  on  the  floor  and  left  the 
kiva,  the  women  saying  ^'Askwali.''     The  singing  stopped. 

In  a  few  minutes  he  returned,  got  four  new  ballst  and  sprinkled 
the  meal  lines  outside  as  before.     An  old  tray  was  in  the  meanwhile 

*ral4hoyoma  acted  here  for  the  first  time  in  this  capacity;  he  is  to  be  Loltilomai's  successor  as 
Soyal  Priest,  and  has  lately  been  initiated  into  the  various  performances  in  different  ceremonies. 

+  It  was  not  observed  who  made  them,  but  very  likely  V^shiwa,  who  had  prepared  them  in 
the  1894  ceremony. 


50         Field  Columbian  Museum — Anthropology,  Vol.   III. 

placed  at  the  north  end  of  the  diagonal  meal  line  and  the  two  masJia- 
ata  by  its  sides.  Again  screeching  way  off,  Talaskwaptiwa  answering 
with  his  bone  whistle  and  the  women  saying  "  Yu/jyaa'^  (come  in). 
Screeching  nearer  by,  and  the  same  answer;  then  he  threw  down  the 
balls,  again  '■^  AskwaW"  by  the  women,  whereupon  he  came  in, 
sprinkled  a  little  meal  on  tray,  mashaata  and  the  diagonal  line  (in  '94 
Loliilomai  also  sprinkled  meal  on  Koy6nainiwa's  paraphernalia),  squat- 
ted down,  screeched,  waved  the  mashaata  as  before,  got  up  to  dance 
and  another  song  was  then  commenced  to  which  he  stepped  time, 
waving  the  mashaata  up  and  down  in  unison  with  the  rattling  and  the 
music,  every  once  in  a  while  ejecting  screeching  sounds.  Thus  he 
slowly  followed  the  line  from  Talaskwaptiwa  southward.  Reaching 
the  tokwi  at  the  terminus  of  the  meal  line,  he  jumped  over  it  eastward 
then  back  westward,  then  again  eastward,  and  then  followed  slowly 
the  line  eastward.  Reaching  the  east  tokwi,  he  jumped  over  it  east, 
back  west  and  again  eastward.  Then  he  worked  his  way  back  to  the 
starting  point  near  Talaskwaptiwa,  when  the  song  stopped  and  the 
women  said  ' '  Askwali. "  Talahoyoma  again  screeched,  waved  his  hands 
as  when  a  bird  attempts  to  fly  and  then  another  song  was  struck  up, 
to  which  Talahoyoma  kept  step,  facing  the  north.  Turned  south, 
screeched,  waved  his  hand  and  turned  north  again  and  danced  as 
before.  Turned  south  again,  screeched,  waved  his  hands  as  before, 
and  with  a  sweeping  downward  motion  of  both  hands  picked  up  the 
mashaata  on  the  east  side  of  the  tray,  turned  north  again  and  then  south 
as  before,  and  grasped  with  the  same  downward  motion  the  other 
mashaata;  turned  north  again,  danced,  turned  south,  waved  his  hands 
again,  turned  north  as  before,  then  south  again,  screeched,  waved 
his  hands,  turned  north  again,  then  south  and  then  picked  up  with 
both  hands  the  old  tray,  turning  quickly  to  the  north.  Again  to  the 
south  he  whirls  the  right  hand  mashaata  upward  and  around,  then 
after  a  silent  period  of  dancing  he  turned  north  again.  This  latter 
he  did  four  times,  twirling  the  mashaata  once  the  first,  twice  the  sec- 
ond, three  times  the  third  and  four  times  the  fourth  time,  putting 
down  the  tray  the  fourth  time.  The  two  mashaata  he  thrust  within 
his  belt  in  front.  (See  PI.  XIV.)  Some  one  had  about  this  time 
quietly  placed  a  bow  on  the  west,  an  arrow  on  the  east  side  of  the 
tray. 

In  a  little  while  he  screeched  again,  flopped  his  empty  hands  up 
and  down  and  turned  northward.  Repeated  that  and  then  grasped 
with  his  left  hand  the  bow  lying  before  him.  Singing  was  going  on 
all  the  time  to  which  he  stepped  time  in  a  very  rapid  trampling 
manner.      Turning  southward  again  he  waved  his  hands  as  before  and 


Mar.  1901.      The  Oraibi  Soyal  Ceremony — Dorsey.  51 

with  a  sweeping  downward  motion  now  picked  up  the  arrow  with  his 
right  hand,  but  again,  as  with  the  bow,  not  with  the  first  downward 
sweep  of  the  hand  but  with  the  second  or  third.  Turned  north 
again,  screeched  and  pretended  to  shoot  with  the  bow  and 
arrow  pointing  northward  as  if  ready  to  shoot,  moving  the 
bow  and  arrow  upward  and  downward.  (See  PI.  XIV.)  Then 
he  enacted  the  same  performance  west,  south  and  eastward, 
always  stepping  quickly  to  the  time  of  the  music.  Finally  turning 
southward,  he  screeched,  stooped  down,  put  the  bow  and  arrow 
from  behind  between  his  feet,  grasped  them  both  with  his  left  hand 
and  put  them  on  the  floor.  Then  he  took  the  two  mashaata  from 
his  belt  and  did  the  same  with  them,  whereupon  the  song  stopped. 
Talahoyoma  left  the  kiva  and  Lolulomai,  who  in  the  meanwhile  had 
dressed  up  in  the  same  manner,  followed  with  four  meal  balls.  Tala- 
hoyoma returned  and  took  a  seat  on  the  elevated  part  of  the  kiva. 
Some  one  (in  '94  Tanakyeshtiwa)  removed  the  tokicis.  Lolulomai  now 
threw  down  the  four  balls,  the  women  saying  '^  Askwali.''  Lolulomai 
entered,  threw  a  little  meal  on  the  mashaata,  picked  them  up, 
screeched,  and  then  assuming  a  squatting  position  about  in  the 
middle  of  the  kiva  on  the  diagonal  meal  line,  first  waved  them  towards 
the  sand  hill  in  the  southeast  corner  of  the  kiva,  intently  looking  in 
that  direction.  Nacinonsi  now  stepped  behind  Lolulomai,  who  got  up 
and  the  two  danced  or  rather  stepped  very  slowly  awhile  around  in  a 
circle,  every  once  in  a  while  advancing  forward  and  retreating  with  a 
rapid  shuffling  step,  Nacinonsi  always  keeping  close  to  Lolulomai's 
heels  and  waving  a  corn  ear  to  the  time  of  the  music.  Lolulomai 
screeched  at  intervals  and  waved  the  mashaata  up  and  down,  the  slow 
and  fast  stepping  changing  about.  Occasionally  he  would  forcibly 
bring  his  arms  downward  with  a  sweeping  motion.  Once  or  twice  he 
held  \.\ve.  mashaata  \.o  his  head,  breast,  folded  them  both  over  his  hips  as 
if  to  imitate  the  folding  of  wings  by  a  bird,  the  Soyalmana  imitating 
nearly  every  motion  with  her  corn  ear;  while  dancing  they  described  an 
irregular  square.  Another  short,  rapid  stepping,  and  then  the  Soyal- 
mana sat  down  in  a  few  minutes;  Lolulomai  stopped  too,  laying  the 
mashaata  on  the  floor.      (It  was  now  midnight.) 

Ninth  Day,  12:01  a.  m.,  Tikive  (Dancing  Day.) 
In  a  few  minutes  Lolulomai  squatted  down,  picked  up  the  masha- 
ata again  and  then  another  song  was  intoned.  Waving  the  mashaata 
toward  the  sand  pile  in  the  southeast  corner  he  stepped  towards  it 
(in  a  squatting  position),  setting  the  points  of  the  mashaata  on  the 
floor  occasionally  as   if    walking  with  them.     When  he  reached  thq 


52         Field  Columbian  Museum — Anthropology,  Vol.   III. 

sand  pile,  he  forcibly  thrust  them  into  it,  waved  his  hands  up  and 
down,  took  them  out  again,  then  danced  back  in  the  same  manner  in 
the  northwest  direction.  Then  he  turned  and  worked  his  way  in  the 
same  manner  towards  Nacinonsi  (in  '94  Punnanomsi,  his  sister),  squat- 
ted down  before  her,  holding  the  points  of  the  mashaata  on  the  floor, 
then  he  waved  them  slowly  upward  to  each  side  of  her  head.  Then 
he  worked  his  way  back  to  the  sand  pile  in  the  same  manner,  but  this 
time  not  thrusting  the  mashaata  into  it.  Returning  to  Nacinonsi,  he 
went  through  the  same  performance  there,  never  changing  his  squat- 
ting position.  This  he  repeated  two  times  more,  four  times  in  all. 
After  the  fourth  time  he  danced  to  the  center  of  the  kiva,  where  he 
waved  the  two  mashaata  vigorously  toward  the  sand  pile  a  few  times, 
whereupon  the  song  stopped,  some  saying  "  Kwak^vai,'"  thanks. 

Some  one  now  handed  a  live  coal  to  Tobehoyoma,  who  lit  the  cloud 
blower  {omaivtapi).  Lolulomai,  still  squatting  on  the  floor,  screeched, 
and  at  once  another  song  was  commenced;  he  worked  his  way  slowly 
again  in  the  same  squatting  position  towards  the  sand  pile,  waving 
the  mashaata  toward  it  and  occasionally  screeching;  having  made  his 
way  back  in  the  same  way  he  stopped  in  the  middle  of  the  kiva,  the 
women  saying  '^  Askwali.^'  He  then  squatted  on  his  toes,  holding  the 
mashaata  on  the  floor,  but  with  his  thumbs  downward;  the  song  had 
ceased  and  while  all  were  silent  Tobehoyoma  lit  the  cloud  blower  and 
blew  smoke  into  Lolulomai's  right  hand,  handing  back  the  pipe. 
Loliilomai  screeched  again ;  Nacinonsi  stepped  behind  him,  the  rattling 
began  and  another  song  was  commenced.  The  two  slowly 
stepped  towards  the  west  side  of  the  ladder,  Loh'ilomai  occasionally 
screeching  and  waving  the  mashaata  up  and  down.  Nacinonsi  carried 
her  corn  ear  and  an  empty  tray.  When  the  two  had  reached  the  ladder 
they  left  the  kiva.  Punnanomsi  followed,  also  Y^shiwa  with  a  tray. 
All  went  into  Talaskwaptiwa's  (Punnanomsi's  husband)  house.  It  was 
now  about  12:30  a.  m..  and  there  was  a  recess,  during  which  some 
smoking  was  done  in  the  kiva,  in  which  Lolulomai  soon  participated. 
In  Talaskwaptiwa's  house  Ydshiwa  and  Nacinonsi  were  dressed  up 
ceremonially:  Nacinonsi  was  dressed  in  the  embroidered  ceremonial 
blanket  {toihi),  which  was  arranged  in  the  form  of  a  dress,  held  in 
place  by  a  wokoJavawa  (knotted  belt).  Over  this  she  wore  a  man's  Kat- 
cina  kilt  {pitkuna),  the  two  upper  corners  of  which  were  tied  together 
over  the  left  shoulder.  Around  the  neck  she  had  numerous  strands 
of  beads,  and  on  the  wrists  she  wore  strands  of  yarn,  Y<5shiwa  was 
daubed  and  dressed  in  the  same  manner  as  the  four  messengers  had 
bee;n  on  the  previous  afternoon,  but  with  a  number  of  small  brass 
bells  on  the  legs.     At  about  1:15  a.  m.  Shokhunyoma,  Sikamoniwa, 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XXVIII. 


Screen  Representing  muyinwu. 


Pl.  XXVIII.    Screen  Representing  Muyinwu. 


Kiku  (house),  a  screen,  used  during  the  night  of  the  eighth  day  of  the  Soyal 
ceremony.  The  figure  in  the  center  represents  Muyinwu.thc  god  of  germination. 
He  holds  in  his  right  hand  a  growing  cornstalk,  in  his  left  a  monkoho  and 
monwikuru.  Over  his  head  are  symbols  of  clouds  with  falling  rain  and  rays  of 
lightning.  The  black  circles,  that  are  suspended  from  the  latter,  represent 
feathers,  as  do  also  those  that  run  down  from  the  monkoho.  Under  the  corn- 
stalk is  the  symbol  of  the  moon,  on  the  other  side  that  of  the  sun.  The  semi- 
circles on  top  are  covered  with  cotton,  to  both  sides  are  fastened  four  artificial 
blossoms,  to  the  lower  part  watermelon,  muskmelon,  squash,  cotton,  pumpkin 
and  other  seeds  and  different  kinds  of  corn.  The  eagle  feathers  below  and  red 
horsehair  on  the  sides  and  base  represent  the  rays  of  the  sun. 


ii.  idgin  3ri; 

.'..  ' '    :■  ..  '■■:i\')j  'ini  ui  y. 

\:  -i^  k,  bnsff   tri; 

ill-. 

■swio  srij   T  "w  adj  rriciTt  nwob  riin  ji^rij  aeorij  oais  oh  -■ 

-imaz  ariT    .:  .  _      ;;iiJ  Sfaiz  lodjo  srij  no  ,nooni  sdi  1o  lodmye 

IfibBiJis  iHdl  {»axi9}3£)  3 IK  83bia  djod  oJ  .noilOD  dJiw  baiavto  9i£  q> 
niitfffi''  '    •■•  ••  -^  ,d8i5upa  .nofsffijIeDm  .noistntslAW  JiKq  iswoi  adj  o: 
\.-ji  b.  t^rfJftsl   >!g£9  »dT    .moo  "Jo  zbfliaJ  JnoisBib  biiK  2f)oo< 


Mar.  1901.       The  Oraibi  Soyal  Ceremony — Dorsey.  53 

Tanakveima"^  and  Lomankwa  took  their  monkoJios  and  some  bahos  and 
went  from  the  kiva  to  Talasswaptiwa's  house;  Koyonainiwa  also  went, 
but  he  had  no  motikoho.     Here  they  deposited  #ome  bahos  in  a  shrine 
under  the  ladder  leading  into   the  room  in  which  Y(5shiwa  and  the 
women  were  putting  oq,  their  ceremonial  costumes.     The  four  men 
sat  down  on  the  north  wall  of  the  house.      Punnanomsi  and  Nacinonsi, 
her  daughter-in-law,  arrayed  as  described,  sat  near  the  fireplace.    Y^sh- 
iwa  and  Lolulomai's  sons,  who  had  assisted  in  arranging  the  beads, 
costumes,  etc.,  of  the  two,  sat  on  the  west  wall..     Koyonainiwa  now 
made  a  short  speech,  whereupon  the  five  men  went  out  but  waited 
for   two   menf    [Kwa/ciuanius)   who    were    taking  in  a  large  painted 
screen  of  buckskin  stretched  over  a  frame.     (See  PI.  XXVIII.)     The 
five  then  went  in  and  Y^shiwa  and  Nacinonsi  came  out  of  the  house 
and  waited  at  the  north  side  of  the  kiva,  Y^shiwa  holding  cornmeal, 
four  meal  balls  and  the  two  mashaata.     The  picture  was  put  up  north  of 
the  fireplace.     Then  the  screeching  commenced  again  outside    and 
was  answered  by  the  same  sound   from  within;  the   meal  balls  were 
thrown  in  as  before,  whereupon  Ydshiwa  and  Nacinonsi    came   in. 
Ydshiwa  sat  down  east  of  the  ladder,  the  two  Kwakivantus  sitting  on 
the    west    side.     Y^shiwa  then    stepped    forward,    squatted    down, 
screeched,   waved  the  same  two  mashaata  that  Lolulomai  had  used, 
Nacinonsi  following  hyn,  but  standing.    Both  slowly  worked  their  way 
around  the  picture.      The  five  men  had  meanwhile  returned  from  the 
house  to  the  kiva  and  sat  down  on  the  east  side  of  the  elevated  part 
of  the  kiva.     When  the  two  had  danced  around  the  picture,  Lolulomai 
handed  a  tray  with  two  corn  ears,  some  cornmeal  and  some  feather 
bahos    to  Shokhunyoma,   who  prayed  over  it.     Then  the  other  four 
men  sitting  by  Shokhunyoma's  side  did  the  same.     Cigarettes  had 
meanwhile  been  handed  to  Ydshiwa,  the  two  Kwakwantus,  some  one 
in  the  back  part  of  the   kiva,  and   to  the  five  men  on  the  elevated 
portion  of  the  kiva,   and  all  smoked.     Tobdhoyoma  took  the  cloud 
blower  and  blew  smoke  against  the  back  of  the  picture.    Shokhunyoma 
then  took  the  tray  and  corn  ear,  after  he  and  the  other  four  men  had 
prayed  over  them,  stooped  down  before  the  picture  and  scraped  with 
the  corn  ear  all  the  seeds  from  the  picture  into  the  tray,  and  also  ran 
the  corn  ear  over  the  artificial   blossoms  on   the   two  edges  of  the 
screen  from  above  downward,  as  if  scraping  them  also.     He    then 
stood  up  and  holding  his  monkoho  in  his  left,  the  tray  in  both  hands, 

*  In  later  ceremonies  TaUssyamtiwa,  Taniikveima  having  died. 

+  In  iSgf)  and  1900  TanAkyeshtiwa  and  another  man  got  the  screen  and  as  they  wore  cos- 
tumes about  like  the  Kwakivantus  and  it  was  night,  it  is  possible  that  I  mistook  Tan<lkyeshtiwa 
and  his  companion  at  that  time  for  the  two  Kivakwantus,  the  four  going  into  the  kiva  at  about  the 
same  time. 


54        Field  Columbian  Museum — Anthropology,  Vol.   III. 

uttered  a  prayer.  Y^shiwa  and  Nacinonsi  then  left  the  kiva;  the  pic- 
ture was  taken  out  by  Tanakyeshtiwa,  Punnanomsi  followed,  and  then 
the  two  Kwakwantus^  zi\.&x  expressing  a  good  wish  and  blessing  at 
the  foot  of  the  ladder,  also  left  the  kiva. 

Loliilomai  took  the  tray  from  Shokhunyoma  and  placed  it  near  the 
altar,  Shokhunyoma  first  picking  up  every  grain  and  also  the  cornmeal 
from  the  floor  that  had  dropped  while  scraping  the  seeds  from  the 
screen.  Tob^hoyoma  replaced  the  tokwis,  etc.,  on  the  small  altar,  and 
a  short  recess  followed,  during  which  Ydshiwa  and  Nacinonsi  took  off 
their  ceremonial  costumes  in  Talaskwaptiwa's  house.  Tanakyeshtiwa 
dismantled  the  screen  in  the  Wikolapi  kiva  and  considerable  smoking 
was  indulged  in  in  the  Ponovi\i\v2..  It  was  now  about  half-past  two 
o'clock  in  the  morning.  It  was  noticed  that  in  various  kivas  dancing 
and  singing  was  going  on  but  entirely  unceremonially;  they  were  evi- 
dently practicing  for  future  Katcina  dances.  When  the  PonoviVw^ 
was  entered  again,  Tanakyeshtiwa  who  had  prepared  and  handled  the 
picture,  had  also  come  in  and  at  once  took  off  his  costume,  hair, 
feather,  etc.  The  picture  had  been  made  by  Tanakyeshtiwa  in  the 
Wikolapi  kiva  during  the  previous  eighth  day,  where  just  now  also 
four  young  men  painted  and  dressed  up  again,  and  where  also  the 
Star  priest  ( Talaskwaptiwa ),  who  soon  was  to  appear,  was  now 
getting  ready. 

At  about  2:45  A.  M.  Koyonainiwa  again  put  on  his  war  attire,  took 
a  medicine  bowl  and  went  over  to  the  Wikolapi  kiva,  where  he 
sprinkled  the  Star  priest,  who  was  in  the  northwest  corner  of  the 
kiva  surrounded  by  a  number  of  young  men  who  had  there  been 
painted  and  costumed.  Koyonainiwa  at  once  returned  to  the  Fonovi, 
being  preceded  by  the  young  n;en  and  by  Y^shiwa,  who  was  dressed 
in  a  white  robe  {o7va),  and  who  was  sprinkling  cornmeal  before 
Koyonainiwa  and  the  Star  priest  when  going  over  to  the  Fonovi  kiva. 
Arriving  near  the  kiva,  Koyonainiwa  and  the  Star  priest  halted  until 
Y6shiwa  had  sprinkled  the  six  meal  lines  towards  the  kiva,  all  of  which 
was  simply  a  repetition  of  what  had  been  done  before  and  has  already 
been  described.  As  soon  as  Yeshiwa  had  entered  the  kiva,  Koyon- 
ainiwa also  entered,  being  followed  by  the  Star  priest.  In  the  kiva 
all  were  standing.  The  principal  act  of  the  whole  ceremony  was 
about  to  be  performed.  Koy6nainiwa  had  taken  a  position  west  of 
the  ladder  and  asperged  from  the  medicine  bowl.  On  the  west  ban- 
quette some  one  was  beating  a  drum,  but  in  a  muffled  tone.  Around 
the  drum  were  standing  the  men  who  had  dressed  up  in  the  Wikolapi 
kiva.  The  Star  priest  at  once  began  to  dance  backward  and  for- 
ward east  of  the  fireplace,  keeping  step  to  the  beating  of  the  drum. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XXiX. 


SovAL  Altars,  Etc. 


Pl.  XXIX.    SoYAL  Altars,  Etc. 


The  Soyal  altars,  screen,  Star  priest  and  Pookon,  as  reproduced  in  the 
Field  Columbian  Museum.  The  illustration  shows  the  Star  priest  in  the  act  of 
twirling  the  sun  symbol,  which  is  probably  the  climax  of  the  whole  ceremony. 
During  this  performance  he  is  sprinkled  with  sacred  water  from  a  medicine  bowl 
by  the  Pookon  (war  god),  who  is  represented  by  the  Kalehtaka,  Koyonainiwa,  the 
leader  of  the  war  ceremonies. 


till}  ni  {  .   SB  ,rio;io61    has  jeahq   iGir*.  .noaiog  ,iinilK    Ibvo^   sril 

io  JOB   9rij    i  IRi'f^^   adl  SWOrie  noili-.ij^'it'i  -I'lT       rnn-)?:  !,'   nKirfftt:j'iri  j 

Iwod  sabibsm  £  mm\  t»j£w  baiase  rfji w  i  ...»y  ^ 


Mar.  1901.      The  Oraibi  Soyal  Ceremony — Dorsey.  55 

accompanying  himself  by  rapid  talking  (rather  half  singing,  half 
talking).  He  had  in  his  right  hand  a  long  crook  to  the  middle  of 
which  was  fastened  a  black  corn  ear,  in  the  left  seven  corn  ears,  a 
monkoho  and  a  monwikuru.  His  costume  (see  PI.  XXIX)  consisted  of 
the  usual  Katcina  kilt  and  sash,  a  woman's  sash,  ankle  bands,  a  turtle 
rattle  on  each  leg,  green  arm-bands,  a  fox  skin,  and  numerous  strands 
of  beads  around  the  neck,  but  he  had  on  no  moccasins.  The  head-dress 
consisted  of  a  frame  made  of  leather  bands  to  the  front  of  which  was 
attached  the  figure  of  a  four-pointed  star,  and  to  the  sides  an  artificial 
blossom  of  the  same  kind  as  those  on  the  large  altar  and  on  the  screen. 
The  body  was  not  painted,  except  with  lines  of  small  white  dots,  which 
ran  from  the  point  of  the  big  toes  upward  along  the  front  part  of  the 
legs,  also  from  the  heels  over  the  calves  of  the  legs,  and  finally  from 
the  thumb  along  the  front  side  of  the  arms  to  the  shoulders  and  down 
to  the  nipples,  and  from  the  hand  along  the  outside  of  the  arms  to 
the  shoulders  and  down  on  each  side  of  the  back.  Shokhunyoma  stood 
west  of  the  fireplace  holding  a  ba/io  and  a  meal  tray  and  occasionally 
sprinkled  meal  towards  the  priest.  To  his  left  stood  Y^shiwa 
dressed  in  the  white  07ua,  his  face  painted  white.  All  at  once  the 
Star  priest  made  a  leap  towards  Shokhunyoma,  handed  him  the  crook, 
monkoho  and  corn  ears  and  received  from  Yeshiwa  a  sun  symbol, 
which  the  latter  had  brought  from  the  Wtkolapi  kiva  and  which  he 
had  held  concealed  under  the  oioa,  and  which  was  fastened  to  a  stick. 
This  the  priest,*  now  acting  as  Sun  priest,  took,  holding  the  stick 
in  both  hands,  shook  it,  and  then,  while  dancing  north  of  the  fireplace 
sideways  from  east  to  west,  and  west  to  east,  twirled  the  sun  symbol 
very  fast  in  the  same  directions,  symbolizing  the  going  and  coming  of 
the  sun.  Some  one  screamed,  but  who,  it  was  not  ascertained. 
Soon  a  song  was  intoned  again,  the  drum  now  beating  a  little  louder 
than  before.  Koyonainiwa  all  the  time  asperged  the  Sun  priest, 
Katcina.  When  the  latter  stopped,  Shokhunyoma  waved  the  crook  up 
and  down,  accompanied  occasionally  by  some  one  screaming.  The 
song  was  about  LdloekoUf  the  mythical  plumed  water  serpent.  The 
dancing  and  jumping  of  the  Sun  priest,  was  varied  and  extremely 
picturesque. 

When  the  song  ceased  the  Sun  priest  jumped  toward  Sh6khun- 
yoma,  who,  it  seemed,  gave  him  his  baho.  The  latter  and  Yeshiwa 
then  went  over  to  the  Wikolapi  kiva,  Koyonainiwa  accompanying  them 
to  the  top  of  the  Ponovi  kiva,  when  he  re-entered  and  disrobed; 
Ydshiwa  and  the  Sun  priest  disrobed  in  the  Wikolapi  kiva.      It  was 

*  For  pictures  of  the  Star  priest  as  he  appears  in  the  Wowochim  ceremony  see  PI.  XXIX. 


56         Field  Columbian  Museum — Anthropology,  Vol.   III. 

now  3:15  A.  M.  Y^shiwa  took  something  back  to  the  Ponovi  kiva, 
probably  a  rattle,  and  another  object  which  could  not  be  identified. 
Here  the  crook,  monkoho,  monwikuru  and  corn  that  Sh6khunyoma  had 
received  from  the  Star  priest  were  lying  north  of  the  fireplace,  and 
several  of  the  leaders  were  smoking  over  these  objects.  The  Wikolapi 
kiva  now  sent  a  young  man,  dressed  in  a  kilt,  to  the  Ponovi  for  their 
tray  with  bahos  that  had  been  taken  there  in  the  previous  afternoon. 
As  soon  as  he  got  this,  the  Tao  and  Hano  kivas  sent  for  theirs  also, 
and  then  all  the  rest  that  had  taken  all  their /;aAr;.y  there.  These  trays 
were  placed  north  of  the  fireplace  in  their  respective  kivas  and  then 
smoked  over.  A  messenger  was  then  sent  frOm  each  kiva  to  Tawaki 
(Sun  house),  a  shrine  on  a  mesa  about  three  miles  southeast  of 
Oraibi,  with  a  baho  and  nakwakwosi  from  every  man  of  each  kiva. 
The  messenger  from  the  Ponovi  kiva  took  with  him,  besides  a  great 
many  ba/ios,  the  four  small  cakes,  two  wheels,  two  cylinders,*  one 
small  crook,  one  long  and  one  short  baho,  and  with  the  green  grass 
from  the  altar,  all  to  be  deposited  on  the  sun  shrine.  He  left  at  about 
■4  o'clock  A.  M. 

Shokhunyoma,  Lomankwa  and  Koyonainiwa  then  got  ready  for  an 
expedition,  putting  on  blankets,  as  the  night  was  cold.  Shokhunyoma 
took  a  tnonkoho  and  a  small  crook  from  the  altar  with  a  piihtavi  (road 
marker)  about  twelve  or  fifteen  feet  long.  This  crook  was  one  of  the 
two  that  had  been  standing  on  the  sand  field  in  front  of  the  altar. 
Lomankwa  also  took  ^motikoho,  Koyonainiwa  a  stick,  and  all  took  some 
cornmeal.  They  left  the  village  on  the  east  side,  following  the  trail 
about  half  way  down  the  mesa,  where  Koyonainiwa  dug  first  a  hole 
about  two  and  a  half  feet  deep  and  about  five  inches  in  diameter,  and 
then  leading  from  it  in  a  southeasterly  direction  a  trench  about  eight 
inches  deep  and  about  as  long  as  the  piihtavi.  Shokhunyoma  then  put 
some  meal  in  the  hole  and  trench,  and  placed  the  little  crook  into  the 
hole  and,  while  Koyonainiwa  held  it  there,  stretched  th.&  piJhtavi  along 
the  trench.  All  sprinkled  meal  on  it  and  the  earth  was  replaced. 
All  then  walked  along  the  covered  piihtavi  and  returned  to  the  kiva.  f 
When  we  arrived  there  the  Wikolapi  people  were  just  going  into  the 
kiva.  All  had  their  hair  loose,  some  had  kilts  on,  some  only  breech 
cloths,  none  sashes,  and  all  were  naked.  They  were  sprinkled  with 
meal  by  several  men  and  then  danced  like  Katcinas,  evidently  practic- 
ing; the  first  one  had  the  naisi.  At  the  second  dance  the  singing  was 
accompanied  by  the  rubbing  of  a  corrugated  stick  on  a  gourd  drum. 

*These  wheels  (ttolia)  and  cylinders  (gomlki)  were  observed  in  the  1897  ceremony  only,  but 
undoubtedly  were  present  in  the  other  years  also. 

tA  similar  performance  has  been  observed  at  the  same  place  in  other  ceremonies. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   XXX. 


SOYAL   BaHOS. 


PL.   XXX.      SOYAL    BAHOS. 


a.    Field  of  Soyal  dahos  in  position  on  the  morning  of  the  ninth  day. 
d.     Soyal   da/ios  as  appearing    in  the  afternoon  of  the  ninth  day  after  the 
children  of  the  village  have  partly  destroyed  them. 


Mar.  1901.       The  Oraibi  Soyal  Ceremony — Dorsky.  57 

When  these  had  left  the  kiva  the  people  from  the  Hano  kiva  came  and 
performed,  whereupon  those  from  the  other  participating  kivas  fol- 
lowed, one  after  the  other,  in  the  different  kivas. 

Towards  morning  the  men  from  the  different  kivas  carry  all  their 
bahos  to  their  houses  and  soon  after  the  inmates  arise,  and  consider- 
ably before  sunrise  the  whole  village  is  astir  and  getting  ready  for 
the  planting  and  depositing  of  the  Soyal  bahos.  Just  at  sunrise  the 
inhabitants  emerge  from  the  houses  and  streets,  the  women,  many  of 
them  robed  in  the  atoe,  and  the  children  carrying  hands  and  armsful 
of  bahos  to  the  east  edge  of  the  mesa,  where  these  bahos,  numbering 
many  hundreds,  are  being  thrust  into  the  ground  (see  PI.  XXX). 
Those  belonging  to  the  Sand  clan  plant  theirs  about  fifteen  yards 
farther  to  the  southeast,  all  in  one  bunch.  This  place  is  called 
Atvaiobi  (Bow  height),  because  this  clan  is  said  to  have  come  from 
Aiuatobi  (now  a  ruin),  about  thirty  miles  east  of  Oraibi.  A  similar  but 
larger  group  may  be  seen  south  of  the  village  at  a  place  called  Tcohki 
(Antelope  house  or  shrine),  where  may  be  seen  such  trophies  of  the 
chase  as  the  heads  of  antelopes,  deer,  wild  cat,  etc.  The  bahos  found 
in  this  latter  group  are  taken  there  by  boys  and  men  only.  Almost 
all  the  viakbahos  (hunt  bahos)  are  deposited  here;  occasionally  some 
small  boy,  who  goes  with  his  mother,  will  plant  his  at  the  main  baho 
fiel^.*  Bahos  and  nakwakwosis  are  now  being  offered  in  many  various 
ways.  They  are  placed  in  the  houses,  tied  to  the  ladders  to  prevent 
accident,  placed  in  the  chicken  houses  "  that  the  hens  may  lay  eggs," 
into  the  beef  and  sheep  corrals,  and  tied  to  horses'  tails,  dogs',  goats' 
and  sheeps' necks,  etc.,  "for  increase;"  tied  to  the  peach  trees  as 
prayer  for  large  crops,  deposited  in  springs  for  an  abundant  water 
supply,  and  disposed  of  in  many  similar  ways.  One  man  came  even 
running  to  the  mission  and  tied  a  few  nakioakwosis  to  the  missionary's 
watch,  which  was  hanging  on  the  wall,  and  which  the  Hopi  consider 
as  a  symbol  of  the  sun,  also  calling  it  tawa  (sun).  In  the  Ponovi 
kiva  Shokhunyoma  and  others  of  the  leaders  are,  in  the  meanwhile, 

♦The  bahos  deposited  at  these  three  places  are  of  three  kinds  as  far  as  their  obiect  or  purpose 
is  concerned.  First,  the  bent  bahos  or  noloshoya.  These  arc  made  for  little  boys  by  their  fath- 
ers, it  being  their  first  baho,  as  a  wish  tiiat  the  boy  may  thrive,  be  happy  and  live  long.  The  sec- 
ond kind  are  the  so-called  makbaho  (hunting  bahos)  which  men  mako  for  themselves  and  for  others 
as  a  wish  or  prayer  for  good  luck  in  the  chase.  These  consist  of  nakwak-wosis  tied  to  a  stem  of 
grass,  various  kinds  of  grass  being  used.  The  feathers  are  also  of  many  different  kinds,  but  no 
turkey  feathers  are  used.  The  third  class,  and  by  far  the  largest  quantity,  are  offerings  for  the 
dead.  A  nak-wak-wosi  is  generally  made  for  one  deceased,  and  these  nakwak-wosis  are  fastened  to 
long  sticks.  The  Hopi  say  tlie  dead  come  afterward  from  the  "Masski"  (skeleton  house)  and  each 
one  gets  his  nakwakwosi,  or  rather  the  soul  of  it,  and  if  any  one  finds  that  for  iiim  no  offering  has 
been  made  he  is  unhappy.  The  short  double  bahos  (double  green,  double  black  or  green  and 
black)  are  said  to  be  made  for  the  dead  in  general,  who  are  believed  to  reciprocate  the  kindness  by 
sending  the  Hopi  good  crops  of  corn,  watermelons,  squashes,  etc.  Some  claim  that  these  bahos 
are,  on  this  occasion,  as  usual,  made  for  the  cloud  deities. 


58         Field  Columbian  Museum — Anthropology,  Vol.  III. 

busy  dismantling  the  altars  and  tying  the  paraphernalia  in  bundles, 
to  be  put  away  the  following  evening. 

In  the  forenoon  of  the  eighth  or  ninth  day  the  masks  of  the 
Qpoqoqldm  Katcinas  were  prepared,  and  in  the  afternoon  they  came  to 
the  village,  generally,  about  fifteen  or  twenty  males  and  about  five  to 
seven  females  {tnanas);  The  men  are  all  dressed  in  some  kind  of 
American  clothes,  but  formerly  they  were  dressed  in  native  costumes. 
(See  Pis.  XXXI,  XXXII,  XXXIII  and  XXXIV.)  The  manas  are  the 
same  that  perform  with  the  Hatnis  Katcinas.  They  have  a  yellow 
mask  with  red  horse  hair  over  it. 

The  Qdoqdqldm  Katcinas  are  the  first  of  which  more  than  one 
appear,  having  been  preceded  by  only  the  single  Soyal  Katcina,  which 
appeared  the  day  after  the  Wowachim  celebration.  So  the  Qdoqdqldm 
are  really  the  Katcinas  that  open  the  Katcina  season.  They  go  to  every 
kiva  and  one  of  them  rubs  some  cornmeal  on  the  four  sides  of  the 
hatchway,  which  they  call  "opening  the  kivas."  (See  PI,  XXXIII  b.') 
They  make  the  round  of  the  kivas  that  have  partaken  in  the  Soyal 
ceremony,  and  also  dance  in  various  parts  of  the  village,  and  leave 
toward  the  evening.  During  the  dance  the  chief  priest  of  the  Powamu 
fraternity  constantly  goes  around  the  dancers,  sprinkling  them  with 
cornmeal. 


THE  FOUR  DAYS  AFTER  THE  CEREMONY. 


;') 


After  the  ninth  day  three  days  are  spent  in  rabbit  hunting.  Th 
rabbits  that  are  caught  are  brought  into  the  various  kivas,  placed 
north  of  the  fireplace,  a  little  meal  sprinkled  on  them  and  in  the  even- 
ing taken  home  and  prepared  for  the  feast  in  the  kiva  on  the  fourth 
day.      The  men  still  sleep  in  the  kivas  but  eat  in  their  homes. 

On  the  fourth  day  a  great  deal  of  baking  and  cooking  was  done 
in  the  village.  At  about  2  p.  m.  the  men  in  the  PonoviVwz.  dressed  up 
again,  the  hands,  feet  and  shoulders,  breast,  back  and  face  being 
daubed  with  white  kaolin.  All  put  on  the  usual  ceremonial  kilt  and 
sash.  Small  trays  of  wotaka  (mush),  consisting  of  white  cornmeal 
boiled  in  water,  but  unseasoned,  were  brought  in,  and  also  a  roasted 
rabbit,  which  was  standing  in  the  pot.  The  place  before  the  Soy(fl- 
mana^s  house  had  been  swept.  Two  large  tubs,  filled  with  water,  had 
been  placed  on  the  roof  of  the  first  story,  one  on  each  side  of  the 
door  leading  into  the  second  story.  Big  trays  filled  with  comhviki, 
(cornmeal,  tied  up  in  cornhusks  and  steamed),  were  standing  in  the 
house. 

At  about  3  i>.  M.  the  men  from  the  Ponovi  kiva  came  out  and 
formed  in  line  (see  PI.  XXXV  a)  outside  the  kiva;  first  Tanakyeshiwa, 


»♦•♦*  .  J->K>  ■ 


Pl.  XXXI.     QOOQOQLOM    Katcinas. 


The  Qooqoqlom  Katcinas  dancing  on  the  plaza.  The  manas  hold  trays  con- 
taining watermelon,  muskmelon,  cotton,  squash  and  other  seeds  and  various  kinds 
of  corn. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.  XXXI, 


Q60Q6QLfiM   Katcinas. 


% 


^ 


Pl.  XXXIl.      QOOQOQLOM    Katcinas. 


a.  The  QSoqoqlom  Katcinas  dancing  on  the  plaza.  The  manas  are  behind 
them.  They  frequently  turn  face  about  when  dancing,  so  that  the  manas  are  part 
of  the  time  in  front,  and  part  of  the  time  behind. 

b.  Same  as  above. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.   XXXII. 


Q6oq6ql6m  Katcinas. 


"UpSpooy     .» 

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o ' 

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Pl.  XXXIII.    QooQoQLOM  Katcinas. 


a.  Qooqoqlom  Katcinas  arriving  at  the  village  in  the  afternoon  of  the  ninth 
day.  It  is  the  only  Katcina  that  is  now  always  dressed  in  American  clothes. 
Every  Katcina  holds  in  the  right  hand  a  gourd  rattle,  in  the  left  a  bag  with  corn- 
meal  and  a  bow  with  arrows.  To  the  point  of  one  of  the  latter  is  fastened  a  small 
piece  of  rabbit  skin.  Some  of  the  Katcinas  carry  presents  {piki,  watermelons, 
corn,  etc.). 

b.  A  Qooqoqlom  Katcina  rubbing  cornmeal  to  the  four  sides  of  the  kiva,  by 
which  the  kivas  are  said  to  be  "opened"  again  for  the  Katcinas,  none  of  which 
have  appeared  since  the  last  Farewell  Katcina  ceremony.  After  the  Soyal  cere- 
mony is  over  Katcinas  appear  in  great  variety  and  large  numbers  for  about  six 
months. 


PIELO  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XXXIII. 


Q6oq6ql6m  Katcinas. 


Pl.  XXXIV.      TiHUS  (Dolus)  of  Katcinas,  which  Appear  on  the  Ninth  Day  of  the 

SoYAL  Ceremony. 


a.  Tihu  (doll)  of  the  Qooqoqlom  Katcinmana. 

b.  7z'^«(doll)  of  the  Qooqoqlom  Katcina. 

c.  Tihu  (doll)  of  the  Mastop  Katcina. 


o 


'as.  I«3mmo3  io 
.'  bsriDnsil 


Pl.  XXXV.    SoYAL  Priests  Going  to  House  of  Soyalmana. 


a.  The  Soyal  priests  going  from  the  Ponovi  kiva  to  the  house  of  the  Soyal- 
mana, each  one  carrying  a  small  tray  with  patdpha  or  votaka,  a  mush  prepared 
of  cornmeal  and  water. 

b.  Same  as  above  ;  ascending  to  the  house  of  the  Soyalmana,  who  is  seen  at 
the  head  of  the  steps  receiving  the  priests.  From  the  two  tubs  the  priests  are 
later  drenched  by  four  maidens. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.  XXXV. 


SoYAL  Priests  Going  to  the  House  of  Soyalmana. 


Pl.  XXXVI.    SoYAL  Priests. 


Soyal  priests  throwing  presents  to  the  spectators  from  the  Soyalmana's  house, 
after  having  deposited  the  rabbit  and  the  mush,  as  well  as  their  paraphernalia,  in 
the  house  of  the  mana. 


Pl.  XXXVII.    Spectators— Women  Struggling  for  a  Melon. 


a.  Spectators  on  the  roofs  and  street  near  the  Soyalmanas  house,  waiting 
for  presents  to  be  thrown  to  them  by  the  Soyal  priests. 

b.  Women  attempting  to  wrest  a  watermelon  from  a  Soyal  priest  who  is  on 
his  way  to  the  kiva  from  the  Soyalmana's  house. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.   XXXVII. 


Spectators  —  Women  Struggling  for  a  Melon. 


Mar.  1901.       The  Oraibi  Soyal  Ceremony — Dorsey.  59 

carrying  the  pot  with  the  rabbit.  All  the  other  men  had  in  their  right 
hand  one  of  the  small  trays  with  7iiotaka.*  They  went  slowly  over  to 
the  aforesaid  house,  ascended  the  steps  of  the  first  story  and  entered 
the  room  on  the  second  floor,  where  they  were  received  by  the  Soyal- 
mana  (see  PI.  XXXV  b)  and  a  few  of  her  immediate  friends  and  rela- 
tives, and  where  the  rabbit  was  given  to  the  Soyalmana,  who  feasts  on 
it  afterwards  with  her  friends  who  have  assisted  her  in  preparing  the 
comkviki  and  other  presents  thrown  out  by  the  men. 

The  men  then  took  off  the  kilt  and  sash  and  began  to  throw  comi- 
7i'iki\  squashes,  and  watermelons  and  other  articles  of  food  from  the 
roof  of  the  first  story  among  the  spectators  and  neighboring  houses. 
(See  Pis.  XXXVl  and  XXXVII.)  While  they  did  this  four  girls  kept 
throwing  water  on  them,  with  four  old  Havasupai  trays,  from  the 
tubs,  until  their  paint  had  been  thoroughly  washed  off,  and  one  after 
the  other  rushed  over  to  the  Ponovi  kiva,  where  a  good  fire  was  burn- 
ing. A  ieast  in  which  rabbit  meat  played  a  conspicuous  part  then 
followed  in  the  various  kivas. 

*  The  men  are  required  to  practice  the  strictest  continence,  not  only  during  the  nine  cere- 
monial but  also  during  these  four  post-festijal  days.  If  any  one  fails  to  comply  with  this  rule  and 
he  is  found  out,  one  of  his  clan  sisters  prepares  for  him  a  dish  of  Sakiaawotaka  (blue  wotakd)  made 
of  blue  cornmeal,  and  seasoned  with  salt.  The  man  is  compelled  to  proclaim  his  own  shame  by 
carrying  the  tray  in  the  procession. 


I 


F\  ^ 


,) 


